warn 


IIP"' 


UNIVERSITY  OF  CALIFORNIA. 

GIF'T   OF" 

Mrs.  SARAH  P.  WALSWORTH. 


Received  October,  1894. 
No.  S*   G'-      QJ-SS  No. 


V'4 


THE 


GOSPELS: 


WITH 


MORAL  REFLECTIONS  ON  EACH  VERSE. 
BY  PASQUIER  QUESNEL. 


BY  THE  REV.  DANIEL   WILSON,  D.D. 

VICAR  OF  ISLINGTON  .     NOW  BISHOP  OF  CALCUTTA.  ' 


REVISED  BY  THE  REV.  HENRY  A.  BOARDMAN,  D.D. 


IN  TWO  VOLUMES.-VOL.  I. 


PHILADELPHIA: 

PARRY    &    M'MILLAN, 

SUCCESSORS  TO  A.  HART  L*T«  CARET  ft  HART. 

1855. 


Entered  according  to  Act  of  Congress,  in  the  year  1855,  by 

PARRY  &  MCMILLAN, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Eastern 
District  of  Pennsylvania. 


STEREOTYPED  BY  L.  JOHNSON  AND  CO. 
PHILADELPHIA. 


Printed  by  T.  K  &  P.  G.  Collins. 


PREFACE  TO  THE  AMERICAN  EDITION. 


THERE  is  only  one  way  of  accounting  for  the  remarkable  fact,  that  no 
edition  of  this  work  should,  up  to  this  period,  have  been  issued  from 
the  American  press.  QUESNEL,  if  known  at  all,  is  known  simply  as 
having  been  a  minister  of  the  Roman  Catholic  Church ;  and  Protestants 
have  stood  aloof  from  his  commentary  without  examining  it.  Had 
they  looked  into  its  history,  and  that  of  its  author,  they  would  have 
learned  that  it  brought  down  upon  his  head  the  anathemas  of  the 
Vatican;  and  that  it  was  against  these  very  "Notes"  the  famous  Bull 
"  UNIGENITUS"*  was  directed.  In  that  Bull,  one  hundred  and  one 
propositions,  for  the  most  part  of  an  eminently  scriptural  and  evan 
gelical  character,  are  deduced  from  this  work,  and  condemned  as  he 
retical.  This  fact  should  be  sufficient  to  commend  it  to  the  attention 
of  enlightened  Protestants. 

QUESNEL,  it  is  true,  could  never  throw  off  entirely  the  effects  of 
his  early  training.  To  certain  Romish  errors  he  adhered  to  the  last ; 
and  these  disfigure,  more  or  less,  the  original  editions  of  his  Notes. 
A  large  portion  of  the  obnoxious  passages  were  omitted  in  the  En 
glish  edition  of  the  work ;  but  a  careful  revision  has  brought  to  light 
a  considerable  number  which  had  been  overlooked.  These  have  been 
expunged.  To  this  point,  indeed,  the  editor's  task  has  been  chiefly 
restricted — the  cancelling  of  Romish  errors — which  must  have  im 
peded  the  circulation  of  the  volumes  and  limited  their  usefulness. 

As  regards  the  merits  of  the  work,  eminent  authorities  have  pro- 

*  See  Appendix  to  Volume  II. 


6  PREFACE  TO  THE  AMERICAN  EDITION. 

nounced  it  the  best  practical  commentary  on  the  Evangelists  extant. 
It  is  not,  however,  a  "  Commentary"  in  the  usual  signification  of  that 
term.  It  is  neither  a  critical  nor  a  popular  "  Exposition,"  but  a  col 
lection  of  "Moral  Reflections  on  each  verse"  of  the  Gospels.  In 
this  view  it  is  unrivalled — a  repository  of  original,  striking,  spiritual 
meditations,  the  absence  of  which  could  be  supplied  by  no  other  work 
in  our  language.  "  We  have  nothing  (says  Bishop  "Wilson)  in  prac 
tical  divinity  so  sweet,  so  spiritual,  so  interior  as  to  the  real  life  of 
grace — so  rich,  so  copious,  so  original.  We  have  nothing  that  extols 
the  grace  of  God,  and  abases  and  lowers  man,  so  entirely.  We  lessen 
not  the  value  of  our  various  admirable  comments  on  the  New  Testa 
ment  ;  they  have  each  their  particular  excellencies.  But  none  of 
them  supersedes  QUESNEL  ;  none  can  supply  that  thorough  insight 
into  the  world,  the  evil  of  sin,  the  life  of  faith  and  prayer,  which  he 


In  illustration  of  these  topics  the  reader  is  referred  to  the  copious 
and  discriminating  "  Introduction"  by  Dr.  Wilson.  Meanwhile,  the 
work  is  submitted  to  the  public  with  the  confidence,  that  it  will  speed 
ily  become,  with  very  many  Christians,  of  different  names  and  sects, 
their  favourite  HAND-BOOK  on  the  Gospels,  and,  through  the  bless 
ing  of  God,  an  efficient  help  to  their  growth  in  grace,  and  their  true 
spiritual  enjoyment. 

HENRY  A.  BOARDMAN. 

PHILADELPHIA,  July  3,  1855. 


INTRODUCTORY  ESSAY. 


THE  following  work  is  on  all  accounts  deserving  of  peculiar  attention. 
The  author  himself  was  a  remarkable  person,  the  book  is  of  the  highest 
value  in  its  particular  line,  and  the  controversy  connected  with  it  is 
fruitful  of  the  most  important  instruction.  We  propose  to  notice  briefly 
the  life  and  sentiments  of  the  author;  to  review  the  chief  excellencies 
and  defects  of  his  "  Reflections ;"  and  to  give  some  account  of  the  edition, 
of  them  now  presented. 

I.  Our  present  subject  is  curious  and  edifying :  a  man  in  the  depths 
of  a  corrupt  religion  asserting  the  doctrines  of  the  grace  of  Christ ;  con 
necting  this  with  a  most  penetrating  view  of  the  spiritual  communion 
of  the  soul  with  the  Saviour,  by  the  grace  of  the  Holy  Ghost ;  maintain 
ing  this  religion  during  a  long  life ;  writing  a  book  which  excited  the 
enmity  of  the  church  to  which  he  belonged,  which  drew  upon  the  author 
a  long-continued  persecution  of  the  bitterest  character,  which  yet  has 
made  its  way,  during  one  hundred  and  fifty  years,  into  every  part  of 
Christendom,  and  which  stands  at  this  moment  unrivalled  in  its  par 
ticular  class — a  book  which  has,  in  its  general  strain,  all  the  unction 
and  interior  piety  of  the  purest  Protestant  writers,  though  it  is  mingled 
and  debased  in  other  parts  with  many  gross  theological  errors. 

Such  an  author,  and  such  a  work,  warrant,  require,  demand  notice, 
in  a  day  like  the  present. 

PASQUIER  QUESNEL  was  born  at  Paris,  July  14, 1634.  His  grandfather 
was  a  native  of  Scotland,  but  whether  a  Roman  Catholic  or  not,  does 
not  appear.  His  father  was  most  probably  of  that  persuasion  ;  and 
our  Pasquier,  after  being  educated  at  the  University  of  Paris,  entered 
into  the  Religious  Congregation  of  the  Oratoire,  in  1657.  He  devoted 
himself,  from  his  earliest  years,  to  the  study  of  the  sacred  Scriptures  and 
of  the  fathers  of  the  church — a  combination  most  dangerous  in  a  Roman 
Catholic  student,  because  he  connects  them  with  the  notions  of  tradition 
and  authoritative  comment.  He  began  soon  to  compose  books  of  piety, 
chiefly  for  the  use  of  the  young  people  intrusted  to  his  care.  It  was  in 
this  course  that  he  was  led  to  write  the  first  portion  of  those  Reflections 

vii 


Tiii  INTRODUCTION. 

which,  thirty  years  afterward,  kindled  so  ardent  a  controversy.  One 
or  two  persons  of  distinction,  having  been  much  delighted  with  them, 
encouraged  him  to  extend  his  notes  to  the  whole  of  the  Gospels,  for  at 
first  they  comprehended  only  some  portions  of  our  Lord's  life;  and  they 
thus  gradually  swelled  into  a  very  important  work,  which  gave  a  cha 
racter  to  the  age  in  which  it  appeared.  It  was  in  1671  that  the  first 
edition  was  published,  under  the  sanction  of  the  then  Bishop  of  Chalons- 
sur-Marne  ;  for  it  was  not  uncommon  for  persons  of  that  station,  if  men 
of  piety,  to  authorize  and  circulate  works  of  devotion,  with  the  sufferance 
of  their  superiors,  so  long  as  the  peculiar  tenets  of  the  Roman  Catholic 
church  were  intermingled,  and  no  great  stir  was  excited  about  the  evan 
gelical  truths  which  they  contained. 

Quesnel  continually  added  to  his  Reflections  during  the  rest  of  his 
life.  He  embraced  the  Acts  of  the  Apostles,  and  the  Epistles  in  his 
plan,  besides  enriching,  by  more  than  one-half,  the  original  notes.  His 
last  years  were  dedicated  to  the  preparation  of  a  still  more  enlarged 
edition,  with  much  new  matter,  which  was  published  in  1727.*  Nearly 
sixty  years  were  thus  employed  more  or  less  upon  this  pleasing  and 
elevated  task ;  another  proof,  among  a  thousand,  that  nothing  really 
excellent  is  the  fruit  of  haste.  When  you  come  to  understand  the  real 
facts,  you  discover  that  the  books  which  last,  which  form  eras  in  theology, 
which  go  out  with  a  large  measure  of  the  Divine  blessing,  are  the  result 
of  much  prayer  and  meditation,  of  thoughts  often  revolved  and  matured 
by  degrees.  Thus  new  and  important  lights  irradiate  the  mind,  the 
proximate  ideas  are  suggested  by  time  and  occasion,  errors  and  excres 
cences  are  detected,  topics  assume  a  new  face  and  consistency,  prayer 
brings  down  the  influences  of  grace,  all  the  powers  of  the  mind  are 
brought  to  bear  upon  the  inquiry,  and  something  is  produced  for  the 
honour  of  God  and  the  permanent  welfare  of  his  church. 

One  great  work  is  commonly  as  much  as  one  man  produces  ;  and  this 
the  result  of  unexpected  incident,  rather  than  of  express  intention,  in 
the  first  instance.  Pascal  left  his  Thoughts — Bacon,  his  Novum  Or- 
ganum — Butler,  his  Analogy — Leighton,  his  Peter — Scott,  his  Com 
mentary — Cecil,  his  Remains — Quesnel,  his  Reflections, — a  life  having 
been,  in  each  case,  devoted  to  the  particular  inquiry ;  and  the  form,  and 
magnitude,  and  importance  of  each  work  having  been  least  of  all  in  the 
first  intentions  of  the  writers.  Pride  conceives  great  designs,  and  ac 
complishes  little:  humility  dreads  the  promise  of  difficult  undertakings, 
and  accomplishes  much. 

QuesnePs  sentiments  on  religion  were  now  becoming  known,  as  his 
book  spread.  His  talents,  his  elegant  style,  his  brilliancy  of  imagina- 

*  Eight  years  after  his  death.     None  of  the  earlier  editions  are  complete. 


INTRODUCTION.  ix 

tion,  were  acknowledged.  His  deep  and  penetrating  piety  was  not 
immediately  understood.  His  whole  life  seems  to  have  been  dedicated 
to  the  love  of  his  crucified  Saviour.  The  fall  and  total  corruption  of 
our  nature,  the  distinct  necessity  of  grace  for  the  production  of  any  thing 
really  good,  the  grateful  adoration  of  the  purposes  and  will  of  God  toward 
his  elect, — these  formed  the  foundation  of  QuesneFs  religious  principles. 
They  were  not  held  merely  as  doctrines ;  they  were  insisted  on,  felt, 
followed  out  into  their  consequences.  A  deep  and  tender  humility 
appears  in  his  spirit,  a  deadness  of  affection  as  to  the  world,  a  percep 
tion  of  joy  and  peace  in  the  spiritual  life,  a  faith  full  of  childlike  sim 
plicity  and  repose  of  soul  on  the  grace  and  power  of  Christ ;  a  minute 
conscientiousness  in  the  application  of  his  principles  to  his  whole  con 
duct,  a  skill  in  detecting  false  motives,  a  bold  and  uncompromising 
courage  in  speaking  truth, — these  were  the  fruits  of  the  great  scriptural 
principles  which  he  had  imbibed. 

Mixed,  however,  with  these  sound  and  elevated  principles  and  habits 
were  many  great  errors  and  superstitions,  flowing  from  his  education  in 
the  bosom  of  the  apostate  church.  His  study  of  the  fathers,  instead  of 
being  confined  to  a  fair  and  scriptural  consultation  of  their  writings, 
was  cramped  by  his  reliance  on  them  as  authoritative  guides.  They 
warped  his  judgment,  instead  of  assisting  it.  The  doctrine  of  justifica 
tion  was  confounded  with  that  of  sanctification ;  and  though  both  were 
bottomed  upon  grace  in  the  most  decisive  manner,  yet  so  wide  a  de 
parture  from  the  statements  of  Scripture,  could  not  but  have  an  un 
favourable  influence  upon  the  whole  tenor  of  his  religion.  Thus,  like 
Pascal,  Nicole,  Arnauld,  St.  Cyran,  and  the  other  great  names  of  the 
same  school,  the  highest  order  of  excellence  on  capital  points  was  com 
bined  with  some  glaring  errors.  Deep  spirituality  of  mind,  unaffected 
humility,  holy  love  to  the  divine  Saviour,  a  simple  repose  on  the  grace 
of  the  Holy  Spirit,  a  life  of  devoted  and  courageous  obedience,  were 
associated  with  much  uncommanded  prostration  of  the  understanding  to 
human  authority,  many  dangerous  superstitions,  and  much  uncharitable 
condemnation  of  Protestants. 

What  an  inconsistent  creature  is  man !  and,  at  the  same  time,  what 
a  powerful  principle  is  the  divine  grace  which  can  raise  him,  notwith 
standing  many  errors,  to  such  an  elevated  point  of  holy  love !  What 
force  can  one  principle,  well  followed  out,  acquire  over  the  whole  cha 
racter  !  With  what  charity  should  we  judge  of  the  persons  of  individuals, 
in  the  most  corrupt  churches,  while  we  still  contend  against  those 
churches  for  the  faith  as  once  delivered  unto  the  saints!  And  let 
Protestants  look  to  themselves :  we  may  have  a  beam  in  our  own  eye, 
which  prevents  our  clear  discernment,  when  we  attempt  to  pluck  out 
the  mote  from  an  eye  like  that  of  Quesnel.  Probably  our  pride  of 


T  INTRODUCTION. 

intellect,  our  cold,  systematic,  metaphysical  theology,  our  feeble  faith, 
our  tame  and  worldly  standard  of  practical  piety,  our  little  humiliation 
and  small  measure  of  real  prostration  of  soul  before  God,  and  our  negli 
gence  of  fasting  and  prayer,  may  often  be  more  offensive  to  our  heavenly 
Father  than  many  superstitions  of  the  humble  and  spiritually-minded 
Roman  Catholic.  Intellectual  acuteness  is  nothing  compared  to  heart 
felt  love.  His  is  often  the  fault  of  the  understanding ;  ours  of  the  affec 
tions.  His  is  an  external,  incidental  effect  of  the  circumstances  of  a 
false  education ;  ours  the  daring  dictate  of  curiosity  and  conceit.  His 
is  connected  with  submission  to  God  ;  ours  with  rebellion.  His  is  the 
error  of  the  head;  ours  of  the  heart. 

But  we  return  to  our  narrative.  It  was  in  1681  that  persecution  first 
burst  out  against  Quesnel.  The  new  doctrines  (for  truth,  when  it  re 
appears  in  force,  is  new  to  fallen  man,  especially  in  a  very  corrupt 
church)  began  to  attract  attention.  Numbers  espoused  them.  The 
Jesuits  were  the  first  to  take  the  alarm.  Harlai,  Archbishop  of  Paris, 
informed  of  our  Pasquier's  sentiments,  obliged  him  to  quit  the  capital. 
He  took  refuge  at  Orleans.  Three  years  afterward,  he  fled  to  Brussels, 
to  avoid  the  necessity  of  signing  an  absurd  formulary,  in  which  the  con 
demnation  of  Jansenism  was  allied  with  the  renunciation  of  the  natural 
philosophy  of  Descartes.  Here  he  joined  the  great  Arnauld,  and  received 
his  last  instructions.  He  devoted  himself  now  to  the  continuation  of 
his  Reflections ;  and,  in  1694,  published  an  edition  which  comprised,  for 
the  first  time,  the  whole  of  the  New  Testament.  The  Jesuits  had  not 
yet  prevailed.  Louis-Antoine  de  Noailles,  afterward  Archbishop  of 
Vares,  and  cardinal,  was  now  Bishop  of  Chalons-sur-Marne,  and  scrupled 
not  to  recommend  the  book  to  his  diocese.  The  Bishops  of  Limoges, 
Agen,  Montpelier,  and  Sonez,  afterward  did  the  same. 

The  celebrated  Bossuet  likewise  joined  in  defending  the  book,  and  the 
Cardinal  de  Noailles  also,  when  the  Jesuits  publicly  attacked  them. 
Bossuet,  in  his  earlier  life,  seems  to  have  inclined  more  to  the  senti 
ments  of  St.  Augustine  and  Jansenius  than  to  contrary  notions  of  the 
Jesuits.  The  controversy  with  F6nelon  had  not  yet  soured  his  mind, 
nor  his  elevation  at  court  cooled  his  piety.  An  idea  may  be  formed  of 
the  immense  circulation  of  the  Reflections,  and  the  prodigious  eagerness 
with  which  they  were  sought  for,  from  what  the  Bishop  of  Meaux 
observes :— "  This  book,  which  contained  at  first  only  the  texts  of  the 
Gospels  and  the  notes  upon  them,  was  received  with  an  avidity  and  a 
desire  of  edification  which  seemed  to  revive,  in  our  days,  the  primitive 
zeal  of  Christians  for  the  continual  meditation  on  the  word  of  God  night 
and  day.  And  when  the  notes  on  the  rest  of  the  New  Testament  were 
added,  the  complete  work  had  so  great  a  success,  that  all  the  countries 
where  the  French  language  is  known,  and  the  royal  city  more  par- 


INTRODUCTION.  xi 

ticularly,  were  filled  with  it, — the  booksellers  could  not  meet  the  eager 
ness  of  the  faithful — unnumbered  editions  were  published  one  after 
another,  and  instantly  taken  off; — so  that  we  may  apply  to  this  happy 
event  what  is  written  in  the  Acts,  that  the  word  of  the  Lord  grew 
mightily,  and  that  the  number  of  its  zealous  readers  increased  every  day." 

Such  was  the  effect  which  the  persecution  and  the  extraordinary  merit 
of  the  work  concurred,  under  the  blessing  of  God,  to  produce. 

But  further  extremities  were  resorted  to  by  the  Jesuits.  The  Reflections 
had  been  before  the  world  more  than  twenty  years.  Some  disturbance 
had  been  made,  and  the  author  had  been  driven  from  his  country.  But 
the  book  had  a  prodigious  sale  ;  influential  names  were  attached  to  it ; 
it  was  exciting  more  and  more  the  hatred  of  the  human  heart,  on  the  one 
hand,  and  gaining  converts  and  readers  almost  innumerable,  on  the 
other.  Satan  would  not  let  this  state  of  things  continue.  The  real 
grace  of  God,  though  mixed  with  error,  was  maintained,  and  maintained 
boldly,  in  the  Reflections  ;  man  was  laid  low  ;  the  Saviour  was  exalted ; 
the  power  of  fallen  nature  to  recover  itself  was  denied ;  the  Holy  Ghost 
was  honoured ;  the  world  and  its  pleasures  were  uncompromisingly 
exposed ;  a  new  and  holy  life  was  delineated  and  insisted  on  ;  heaven 
and  hell  were  plainly  exhibited.  This  was  enough :  nothing  could 
redeem  such  unpardonable  faults  in  the  eyes  of  the  Jesuits.  They  could 
not  endure  the  strong  light  thrown  on  the  nature  of  man  and  the  one 
person  of  the  Saviour.  They  saw  acutely  enough  (though  perhaps 
Quesnel  did  not)  that  such  principles  went  to  undermine  Popery.  They 
began  their  schemes  anew.  They  attempted  to  detach  the  powerful 
defenders  of  Pasquier.  The  Cardinal  de  Noailles  was  rudely  assailed. 
Quesnel,  undaunted,  prosecuted  the  improvement  of  his  book,  and  wrote 
a  prodigious  number  of  occasional  pamphlets.  He  composed  also  several 
larger  treatises,  on  the  "Priesthood  and  Sacrifice  of  Jesus  Christ; 
Elevations  of  heart  toward  Jesus  Christ  in  his  passion  and  death ;  The 
Blessedness  of  the  Christian's  death  ;  Christian  Prayers ;  Prayers  to  our 
Saviour  Jesus  Christ,  for  young  people  and  those  who  desire  to  read  the 
word  of  God,  and  especially  the  Gospel ;  Tradition  of  the  Romish  Church 
on  the  Predestination  of  the  Saints,  and  on  Efficacious  Grace." 

These  productions  only  augmented  the  rage  of  his  enemies.  The  im 
pression  of  their  excellence,  as  works  of  piety,  may  be  judged  of  from 
what  the  celebrated  Father  de  Tournemine  is  reported  to  have  said : 
"  That  two  pages  of  the  Christian  Prayers  contained  more  real  unction 
than  all  that  had  issued  from  the  pen  of  the  Jesuits,  not  excepting 
Bourdaloue." 

In  the  mean  time,  Quesnel  kept  himself  in  privacy  at  Brussels.  The 
Jesuits,  however,  contrived  to  discover  his  retreat ;  and  persuaded  Philip 
V.  of  Spain  (whose  conscience  they  directed)  to  send  an  order  to  the 


xii  INTRODUCTION. 

bishop  of  Malines  to  arrest  him.  He  was  now  cast  into  prison  for  the 
name  of  Christ ;  and  would  probably  have  lingered  there  the  rest  of  his 
days,  if  he  had  not  been  rescued  by  a  Spanish  gentleman,  who  succeeded 
in  penetrating  the  walls  of  his  prison,  and  in  freeing  him  from  hia 
chains.  He  fled  to  Amsterdam,  under  the  protection  of  the  new  Pro 
testant  States,  who  had  so  gloriously  succeeded  in  establishing  their 
liberty.  He  was  soon  publicly  condemned  as  a  heretic,  and  a  contu 
macious  and  seditious  person — names  ever  ready  to  be  attached  to  the 
followers  of  the  humble  Saviour,  especially  under  a  superstitious  and 
despotic  government.  The  court  at  Rome  was  next  appealed  to,  and  a 
decree  of  Clement  XL,  condemnatory  of  the  Reflections,  was  obtained. 
Nothing,  however,  could  stop  the  sale.  The  work  spread  wider  and 
wider.  Editions  were  multiplied.  All  the  world  were  eager  to  read  a 
work  so  loudly  denounced  by  the  papal  chair.  Thus  does  persecution 
promote  truth.  Never  would  Quesnel's  Reflections  have  been  read  by 
one  thousandth  part  of  those  who  have  now,  for  a  century  and  a  half, 
been  edified  by  them,  unless  the  Jesuits  had  pursued  the  book  with  so 
bitter  a  hatred. 

An  arret  of  council  was  afterward  obtained  from  Louis  XIV.,  in  order 
to  suppress  the  work.  This  was  in  1711,  after  it  had  been  forty  years 
before  the  world. 

At  length  the  Jesuits  urged  the  decrepit  and  superstitious  monarch, 
through  Madame  de  Maintenon,  to  force  the  court  of  Rome  to  enter  into 
a  detailed  examination  of  the  book,  and  thus  settle,  as  they  hoped,  the 
agitated  minds  of  men.  Three  years  were  consumed  in  details.  At 
last,  in  1714,  the  bull,  known  by  its  first  word,  UNIGENITUS,  was  issued, 
in  which  one  hundred  and  one  propositions  were  extracted  from  Quesnel, 
and  specifically  condemned  as  heretical  and  dangerous ;  a  step  which, 
like  every  other  since  the  fatal  Council  of  Trent,  (the  band  and  chain  of 
popish  errors,)  tended  to  separate  the  church  of  Rome  more  and  more 
widely  from  the  true  foundation  of  the  gospel,  and  to  brand  upon  her 
forehead  the  broadest  marks  of  departure  from  the  faith  of  Christ.  The 
spirit  of  Rome  was  never  more  graphically  delineated  than  in  her  select 
ing  all  the  most  express  points  of  the  gospel,  and  denouncing  them, 
coolly  and  avowedly,  as  heretical  and  erroneous. 

The  impression  made  at  the  time  on  the  minds  of  pious  Protestants 
is  seen  in  the  preface  to  the  excellent  Mr.  Henry's  Comment  on  the  Gos 
pels,  written  just  after  Europe  had  been  filled  with  the  conversations 
which  the  bull  excited.  He  gives  the  following  specimen  of  the  propo 
sitions  : — 

"  The  grace  of  our  Lord  Jesus  Christ  is  the  effectual  principle  of  all 
manner  of  good ;  is  necessary  for  every  good  action ;  for,  without  it, 
nothing  is  done,  nay,  nothing  can  be  done.  That  it  is  the  effect  of  a 


INTRODUCTION.  xiii 

sovereign  grace,  and  the  operation  of  the  almighty  hand  of  God.  That 
when  God  accompanies  his  word  with  the  internal  power  of  his  grace, 
it  operates  in  the  soul  the  obedience  it  demands.  That  faith  is  the  first 
grace,  and  the  fountain  of  all  others.  That  it  is  in  vain  for  us  to  call 
God  our  Father,  if  we  do  not  cry  to  him  with  a  spirit  of  love.  That 
there  is  no  God,  nor  religion,  where  there  is  no  charity.  That  the  Catho 
lic  church  comprehends  the  angels,  and  all  the  elect  and  just  men  of  the 
earth  of  all  ages.  That  it  has  the  Word  incarnate  for  its  Head,  and  all 
the  saints  for  its  members.  That  it  is  profitable  and  necessary  at  all 
times,  in  all  places,  and  for  all  sorts  of  persons,  to  know  the  Holy  Scrip 
tures  ;  and  that  the  holy  obscurity  of  the  word  of  God  is  no  reason  for 
the  laity  not  reading  it.  That  the  Lord's  day  ought  to  be  sanctified  by 
reading  books  of  piety,  especially  the  Holy  Scriptures;  and  that  to 
forbid  Christians  from  reading  the  Scriptures,  is  to  prohibit  the  use  of 
light  to  the  children  of  light."  Mr.  Henry  adds,  "Many  such  positions 
as  these,  which  the  spirit  of  every  good  Christian  cannot  but  relish  as 
true  and  good,  are  condemned,  by  the  pope's  bull,  as  impious  and  blas 
phemous.  By  this  it  appears,  that  popery  is  still  the  same  thing  that 
ever  it  was — an  enemy  to  the  knowledge  of  the  Scriptures,  and  to  the 
honour  of  divine  grace." 

A  merely  secular  policy  was  so  openly  followed,  both  by  the  Christian 
King,  as  he  was  termed,  and  the  supple  court  which  yielded  to  his  in 
terference,  that  the  truth  of  the  doctrines  scarcely  came  into  question. 
It  was  the  policy  of  Rome  which  was  consulted.  The  Abbe  Renaudot 
relates,  that,  on  entering  once  the  cabinet  of  the  pope,  who  was  fond  of 
literary  men,  he  found  him  reading  Quesnel's  book. — "  This  is  an  extra 
ordinary  performance,"  said  the  pontiff;  "we  have  no  one  at  Rome 
capable  of  writing  in  this  manner.  I  wish  I  could  have  the  author  by 
me."  Yet  this  very  man  issued  first  the  decree,  and  then  the  bull, 
which  condemned  the  work.  On  the  feeble  mind  of  Louis,  superstition 
and  the  Jesuits  had  taken  up  their  seat.  The  prince  who  revoked  the 
Edict  of  Nantes  in  the  prime  of  life,  was  not  likely,  in  the  last  stage  of 
decrepitude,  to  resist  the  influence  which  sought  to  overthrow  an  indi 
vidual  foe. 

But  it  is  more  lamentable  to  observe  that  Bossuet  and  F6nelon  seemed 
to  have  joined  in  the  persecution.  The  former  had,  some  years  before, 
defended  the  book ;  but  he  appears  to  have  shrunk  from  protecting  it  or 
the  author,  when  popularity  took  another  course.  And  Fenelon — the 
amiable,  the  lovely,  the  pious  Fen61on — took  an  active  part  in  hastening 
the  condemnation  at  Rome.  His  correspondence,  lately  published, 
demonstrates  the  interest  he  felt,  and  exhibits  the  commendations  he 
bestowed,  with  his  own  hand,  on  the  divine  who  drew  up  the  bull. 
Haughty  orthodoxy  and  mystical  devotion  are  thus  found  to  yield  to 

2 


xiv  INTRODUCTION. 

the  torrent  of  papal  authority,  and  to  lend  their  aid  to  support  a  corrupt 
and  tyrannical  church. 

The  greatest  difficulty  was  found  in  obtaining  the  reception  of  the 
bull.  Nine  French  bishops,  assembled  under  the  Cardinal  de  Noailles, 
determined  to  wait  for  further  information,  before  it  was  registered.  It 
was  not  till  1718,  that  it  was  definitely  accepted.  In  the  mean  time,  all 
Christendom  rang  with  the  praises  of  Quesnel's  doctrine.  Surreptitious 
editions  were  multiplied  ;  and  the  attempt  to  infix  upon  the  peculiarities 
of  the  gospel  the  character  of  impiety  and  heresy,  stamped  the  deepest 
mark  of  reprobation  on  the  church  which  issued  the  condemnation. 

Quesnel  survived  the  publication  of  the  bull  six  years.  These  he 
spent  in  writing  works  of  piety,  and  in  preparing  the  edition  of  the  Re 
flections  which,  as  we  have  observed,  appeared  in  1727,  with  all  the 
new  matter  which  he  had  noted  in  the  margin  of  his  copy.  Admirable 
was  almost  every  additional  thought ;  and,  with  an  undaunted  courage, 
did  the  venerable  saint  persevere  in  the  doctrine  of  the  grace  of  God. 
He  employed  himself,  likewise,  in  forming  Jansenist  churches  at  Am 
sterdam,  where  he  died,  December  2,  1719,  aged  eighty-six. 

He  had  a  mind  above  his  birth  and  fortune ;  a  singular  faculty  of 
writing  with  ease,  with  unction,  and  with  elegance.  He  enjoyed  a  robust 
health,  which  neither  study,  nor  journeys,  nor  continual  trouble  of  mind 
could  affect.  His  manners  were  pure  and  irreproachable,  and  his  whole 
soul  was  inflamed  with  the  love  of  God  his  Saviour.  His  book  was 
honoured  as  the  instrument  of  incalculable  good.  Like  the  "Con 
fessions  of  St.  Augustine,"  the  "  Imitation  of  Thomas  a  Kempis,"  and 
the  "Thoughts  of  Pascal,"  "Quesnel's  Reflections"  have  been  a  light  in 
a  dark  church — the  means  of  guiding  thousands  and  thousands  of  souls 
— the  instrument  of  consolation  to  numbers  of  all  churches  and  con 
fessions — a  touchstone  to  detect  and  bring  out  the  real  spirit  of  Popery — 
the  unequalled  pattern,  in  its  own  way,  of  a  profitable  and  devout  study 
of  the  New  Testament. 

II.  But  from  this  notice  of  the  author  and  his  sentiments  generally, 
let  us  proceed  to  some  considerations  upon  the  great  work  itself.  Let 
us  remark  the  CHARACTERISTIC  EXCELLENCIES  of  these  Reflections,  and 
the  CHIEF  FAULTS  which  are  mingled  with  them. 

(I.)  The  CHARACTERISTIC  EXCELLENCIES  of  the  Reflections  are — the 
prominence  given  to  the  doctrine  of  grace ;  the  union  of  this  with  the 
most  interior  views  of  spiritual  religion ;  the  application  of  every  thing 
to  the  practical  purposes  of  the  Christian  life ;  the  detection  of  the  cor 
ruptions  of  the  world,  of  the  human  heart,  and  of  the  false  professor  of 
Christianity ;  a  high  reverence  for  the  Holy  Scriptures ;  a  constant 


INTRODUCTION.  XT 

regard,  in  all  the  observations,  to  the  duties,  temptations,  and  success 
of  the  minister  of  religion ;  and  a  holy  love  and  dependence  of  heart  on 
the  blessed  Saviour  and  the  influences  of  the  Holy  Spirit. 

1.  The  DOCTRINE  OF  GRACE  is  the  basis  of  Quesnel's  theology.     Every 
part  of  his  work  is  penetrated  with  it.     He  refers  every  thing  to  its 
operations.     He  lays  man  low,  as  a  fallen,  ignorant,  impotent  creature. 
He  traces  back  to  the  gracious  will  of  God,  in  election,  all  the  streams 
which  flow  from  it  as  the  source  of  salvation.     He  seems  to  have  a  de 
light  in  illustrating  the  freedom  of  this  grace,  and  the  difference  between 
its  effects  and  the  works  of  mere  nature,  and  reason,  and  philosophy. 
His  own  soul  appears  to  have  felt  more  of  a  sense  of  obligation  to  the 
mercy  and  pity  of  God,  from  his  own  experience  and  his  observation 
upon  the  state  of  man  generally,  than  almost  any  writer  we  know. 

Take  the  first  example  that  falls  under  our  eye :  Matt.  xi.  25-27.  "  The 
full  sight  of  God's  mercies  toward  his  elect,  of  their  preference,  distinc 
tion,  and  separation  from  the  corrupt  mass,  deserves  the  praise  and  ac 
knowledgment  of  Christ's  heart." — "  Simplicity  and  humility  are  their 
distinguishing  character.  My  God  and  my  Saviour,  imprint  on  my 
heart  this  amiable  character,  which  is  the  mark  of  thine  elect!" — "God 
is  master  of  his  own  gifts  ;  but  he  divides  them  by  a  will  full  of  wisdom, 
and  upon  motives  which  are  in  himself,  and  not  in  us." — "How  lovely 
is  this  dependence !  0  Jesus,  I  accept  it  with  joy.  I  desire  to  depend 
on  thee,"  etc. 

This  is  a  capital  point.  It  honours  God  without  reserve.  And  if  it 
be  not  unscripturally  stated,  it  promotes  humility,  love,  and  spirituality 
of  mind  in  the  highest  degree. 

2.  And  in  Quesnel  it  is  ever  united  with  the  most  interior  views  of  A. 
PRACTICAL,  SPIRITUAL,  AND  ELEVATED   PIETY.     We   scarcely   know   any 
writer  so  thoroughly  practical  as  he,  in  the  true  sense  of  the  term.     Not 
in  the  sense  of  enforcing  practice  without  motive  and  doctrine,  but  in 
the  sense  of  making  doctrine  the  constant  and  unvaried  motive  and 
spring  of  obedience.     The  grace  of  God  is  not  stated  as  an  abstract 
dogma,  or  defended  and  cleared  in  an  argumentative  and  speculative 
manner ;  but  is  uniformly  stated  as  the  first  spring  of  that  communion 
with  God,  that  delight  in  him  as  a  Father,  that  inward  life  of  love  and 
repose  and  gratitude  which  constitutes  the  essential  difference  between 
the  living  and  the  nominal  Christian.     The  author  has  an  interior  view 
of  religion  as  seated  in  the  breast,  nourished  by  the  grace  from  which  it 
sprung,  and  rising  up  toward  God  as  the  Fountain  of  felicity.     Yet  there 
is  nothing  of  mysticism  in  this.     It  is  the  genuine,  scriptural,  sound 
view  of  that  union  with  God  through  Jesus  Christ  which  reunites  what 
the  fall  had  dissevered,  and  replaces  man  in  a  commerce  with  the  Father 
of  spirits. 


xvi  INTRODUCTION. 

Let  this  be  a  specimen:  John  xv.  7-10.  ''Observe  here  three  sorts  of 
union,  or  three  conditions,  in  order  to  obtain  from  God  that  which  we 
desire: — 1.  We  must  be  united  to  Christ  by  a  lively  faith,  and  by  charity. 
2.  We  must  be  united  to  him  by  a  love  of  his  truth,  and  a  frequent 
meditation  upon  his  word.  3.  The  third  is  prayer.  It  is  by  this  that 
the  branch  draws  the  juice  and  sap  of  the  vine,  and  receives  from  thence 
more  plentiful  nourishment.  God  chooses  us  to  be  Christ's  members, 
and  on  purpose  to  work  in  and  by  us  all  the  good  we  do.  Thou  God 
of  my  heart,  who  didst  first  love  me,  cause  me  to  •  continue  with  perse 
verance  in  thy  love,  that  thy  love  may  continue  eternally  in  me  !  The 
fidelity  of  my  love  toward  God,  and  the  adherence  of  my  heart  to  his 
law,  can  be  nothing  but  the  effect  of  thy  almighty  grace,  0  Jesus, 
vouchsafe,  I  beseech  thee,  to  produce  this  effect  in  me,  in  honour  of  that 
which  thy  Father  produced  in  thee !" 

3.  But  the  application  of  every  thing  to  the  PRACTICAL  PURPOSES  OF  THE 
CHRISTIAN  OBEDIENCE  is  a  further  excellent  point  in  our  author.  The 
interior  joys  and  peace  of  grace  he  causes  to  appear  in  their  fruits,  he 
carries  out  naturally  and  spontaneously  into  their  appropriate  effects. 
Love,  faith,  hope,  the  promises,  the  influences  of  the  Spirit,  prayer,  the 
whole  inward  testimony  of  religion  to  the  soul,  are  most  tenderly  and 
sweetly  conducted  to  their  due  consequences,  in  the  righteousuess  of  the 
life  and  the  discharge  of  the  relative  duties. 

Hear  how  he  speaks:  Matt.  v.  14.  "Of  what  advantage  is  it  to  a 
Christian  to  be  a  light,  in  respect  of  his  faith  and  calling,  if  he  be 
nothing  but  darkness  as  to  his  life  and  actions  ?  If  an  infidel,  instead 
of  seeing  the  light  of  the  gospel  and  the  purity  of  faith  shine  in  our  con 
versation,  discovers  nothing  there  but  the  darkness  of  sin,  we  certainly 
blind  instead  of  enlightening  him." 

The  reader  will  observe  in  these  quotations,  much  of  that  originality 
and  force  of  observation  which  we  noticed  as  distinguishing  the  cast  of 
his  mind.  There  is  a  clear  and  striking  manner  of  putting  things, 
which  has,  no  doubt,  much  contributed  to  the  great  circulation  and  use 
fulness  of  the  work. 

Perhaps  this  ingenuity  appears  nowhere  more  clearly  than  in  his 
remarks  upon  our  Lord's  miracles  and  parables.  Every  thing  is  turned 
to  one  purpose,  the  illustration  of  the  grace  of  God,  the  promotion  of  the 
interior  life  of  grace,  and  the  fruitful  obedience  to  be  produced  by  it. 
How  beautiful  is  the  following  reflection!  Matt.  xiii.  8.  "The  good 
ground  is  the  good  heart ;  none  is  such,  but  through  the  mercy  of  God 
and  the  grace  of  Jesus  Christ.  It  was  a  mercy  peculiar  to  thee,  0  Lord, 
to  purchase  at  so  dear  a  rate  such  barren  and  accursed  ground,  full  of 
thorns  and  briers,  and  fit  only  to  be  burned,  that  thou  mightest  make  it 
a  rich  and  blessed  soil,  fertile  in  every  kind  of  good  fruit.  Blind  and 


INTKODUCTION.  xvii 

miserable  is  that  man  who  attributes  this  work  to  himself,  and  gives 
not  thee  the  glory  of  it,  0  my  Saviour." 

The  ejaculations  in  these  and  similar  sentences  are  also  observable: 
the  pious  mind  is  thus  led  up  to  Christ  in  brief  prayers ;  the  heart  is 
touched  at  once ;  controversy  and  dispute  give  way  to  devotion  ;  and  the 
deepest  practical  ends  of  Christianity  are  promoted.  We  know  of  few 
writers  who  attain  this  in  the  degree  which  Quesnel  does :  he  lives  by 
prayer. 

4.  The  detection  of  THE  CORRUPTIONS  OF  THE  WORLD,  of  the  HUMAN 
HEART,  and  of  the  FALSE  PROFESSOR  of  Christianity,  is  what  you  would 
expect  from  a  writer  so  qualified  by  natural  talent  for  acute  observation, 
and  so  sanctified  by  divine  mercy  to  make  the  best  use  of  it.  He  is 
truly,  what  most  Roman  Catholics  are  only  in  profession,  devoted  to  God, 
and  abstracted  from  earthly  things.  His  mind  is  dead  to  the  world. 
He  detects  its  snares,  condemns  its  vanities,  exposes  its  deceits,  shuns 
its  maxims.  Hear  what  he  says  on  the  occasion  of  the  daughter  of 
Herodias  :••  Matt.  xiv.  6.  "  The  diversions  of  the  world,  feasting  and 
dancing,  are  but  too  commonly  the  occasions  of  sin.  After  so  fatal  an 
example  as  this,  can  we  in  the  least  doubt  whether  balls  are  not  snares 
for  souls,  destructive  of  chastity  and  modesty,  and  a  pernicious  inven 
tion  to  awaken  and  excite  the  passions." 

This  is  excellent  in  the  highest  degree  ;  but  mark  with  what  point  he 
turns  and  addresses  mothers:  "Unhappy  mother,  who  exposes  her 
daughter  to  the  shipwreck  which  herself  has  suffered,  and  makes  her  the 
instrument  of  her  passion  and  revenge,  and  the  murderer  of  a  saint !" 

And  then  notice  the  solemnity  of  the  caution  he  subjoins :  "  God  grant 
that  many  mothers  may  take  warning  by  this  example,  and  have  it  before 
their  eyes,  when  they  are  about  to  introduce  their  daughters  at  court !" 

Thus  he  pursues  the  world  in  other  passages  which  we  need  not  cite. 
Nor  will  we  quote  places  which  prove  his  skill  in  exposing  the  human 
heart.  He  shows  it  to  be  nothing,  by  nature,  but  falsehood  and  sin. 
He  declares  that  whatever  good  it  has,  must  proceed  from  another 
source.  '  He  breaks  out  continually  into  prayer,  for  the  cleansing  virtues 
of  Jesus  Christ. 

The  false  professor  of  Christianity  is  dealt  with  in  a  manner  equally 
faithful.  Could  any  Protestant  write  better  than  he  does  on  Matt, 
xxiii.  23.  "To  be  exact  in  little  things,  and  to  omit  such  as  are  essential 
to  religion  and  piety,  what  is  this  but  to  deceive  ourselves  ?  Unhappy 
is  that  man  who  rests  secure  in  a  vain  and  conceited  exactness  about 
the  niceties  of  devotion,  instead  of  applying  himself  to  his  proper  duties, 
to  the  reformation  of  his  heart,  and  to  the  faithful  observation  of  justice 
and  charity  toward  his  neighbour:  this  is  a  kind  of  delusion  more 
dangerous  to  some  souls  than  an  open  temptation  to  sin." 
2*  B 


xviii  INTRODUCTION. 

5.  But  we  proceed  to  notice  another  characteristic,  HIS  HIGH  REVERENCE 
FOR  THE  HOLY  SCRIPTURES.     Our  author's  mind  is  penetrated  with  a 
sense  of  the  Holy  Scriptures,  of  their  divine  inspiration,  of  their  authority 
over  the  conscience,  of  the  peculiar  virtue  they  possess  for  nourishing 
the  Christian  heart.     He  conceives  that  what  God  has  spoken  by  his 
Spirit  is  exactly  adapted  for  that  divine  life  which  the  same  God,  by 
the  same  Spirit,  creates  in  the  human  breast.     He  looks  on  the  Bible  as 
the  waters  of  life,  flowing  to  assuage  the  thirst  which  the  new  creature 
experiences.     "We  must  be  united  to  God,"  (says  our  author  on  John 
xv.  7,)  "by  a  love  of  his  truth,  and  a  frequent  meditation  upon  his  word, 
which  is  the  rule  of  our  desires,  as  being  the  book  of  God's  designs,  to 
which  all  our  prayers  and  desires  ought  to  be  conformable.     It  is  not 
sufficient  to  have  faith  and  charity,  we  must  continually  nourish  them 
with  the  word  of  God.     To  read  it  carelessly,  and  for  fashion's  sake,  is 
directly  contrary  to  that  reverence  which  is  due  to  it,  and  to  our  own 
spiritual  advantage.     It  must  be  imprinted  strongly  on  our  minds,  or, 
as  it  were,  engraved  deep  on  our  hearts,  that  it  may  abide  therein.     No 
thing  but  love  can  perform  this,  as  nothing  but  love  can  cause  us  to 
practise  it." 

Such  remarks  are  of  the  first  order,  drawn  from  the  very  unction  of 
the  Holy  Spirit — golden  observations,  the  fruit  of  deep  meditation  on  the 
blessed  Scriptures. 

6.  But  there  is  a  peculiarity  in  our  Quesnel's  Reflections  still  more 
important  to  ministers — he  has   especial   regard  in  his  book  TO  THE 
DUTIES,  THE  TEMPTATIONS,  AND  THE  SUCCESS  OF  MINISTERS.     He  very  fre 
quently  frames  a  series  of  six,  eight,  or  ten  qualifications  of  the  faithful 
pastor.     At  some  times  he  delineates  his  spirit  and  labours ;  at  others, 
he  contrasts  these  with  the  indolence  and  unfaithfulness  of  the  worldly- 
minded  teacher.     Now  he  insists  on  the  humility,  spirituality,  tender 
ness  of  heart,  prayerfulness  of  the  true  shepherd;  and  then  he  exposes 
the  pride,  secularity,  love  of  applause,  selfishness  of  the  false  one.    He 
especially  dwells  on  the  larger  unction  of  the  Holy  Spirit,  which  rests 
on  the  diligent  and  spiritually-minded  pastor,  the  brighter  knowledge 
of  the  Scriptures,  the  more  copious  blessings  of  grace,  the  wider  success. 

This  is  an  excellency  quite  his  own.  QUESNEL'S  REFLECTIONS  ARE  THE 
MINISTER'S  MANUAL.  Look  at  most  of  our  commentators  ;  they  are  occu 
pied  in  expounding,  clearing,  reconciling  the  divine  word ;  but  they  do 
not  seem  to  study  it  under  a  deep  and  penetrating  sense  of  ministerial 
responsibility.  The  labours,  temptations,  aims,  success  of  the  minister, 
do  not  appear  to  have  been  present  with  the  commentator's  mind.  Ques- 
nel  studied  the  New  Testament  as  a  minister  for  ministers. 

"A  true  minister  of  Christ,  after  his  example,"  (Matt.  ix.  35,  et  seq.,) 
"is  neither  detained  in  one  place  by  the  sweetness  of  the  applause  of 


INTRODUCTION".  six 

some,  nor  discouraged  from  his  ministry  by  the  jealousy  and  calumny 
of  others.  There  is  an  extreme  want  of  labourers  in  the  church.  There 
are  abundance  who  bear  this  character,  but  few  who  really  work ;  and 
a  great  many  who  work  in  the  Lord's  name,  but  very  few  whom  he  will 
own  for  his  ministers.  Jesus  Christ  requires  for  labourers,  not  such  as 
by  intrigues  and  human  solicitations  assume  the  office,  but  such  as  are 
the  fruit  of  the  church's  prayers :  not  such  as  enter  into  the  harvest,  to 
make  themselves  the  lords  of  it,  but  those  who  labour  only  for  the  profit 
of  the  Lord  of  it ;  not  such  as  in  the  repose  of  an  idle  life  enjoy  the 
honour  and  temporal  advantages  of  the  ministry,  but  such  as  work  hard, 
like  daily  labourers.  We  do  not  sufficiently  comprehend  how  much  it 
is  our  duty  and  interest  to  pray  for  the  obtaining  good  bishops,  good 
curates,  holy  preachers,  full  of  zeal,  knowledge,  and  disinterestedness." 

"The  mysterious  fishing,"  (Luke  v.  5,)  "represents  that  of  souls.  In 
vain  the  preacher  labours  to  convert  them,  if  God  gives  not  his  blessing. 
It  is  upon  his  grace  that  he  must  rely,  and  not  upon  his  own  eloquence 
and  strength.  The  fishing  of  the  night  is  an  unsuccessful  and  unfor 
tunate  fishing,  without  light,  without  mission,  without  Christ's  assist 
ance,  in  a  bark  where  he  is  not,  and  without  his  direction.  The  fishing 
of  the  day  is  a  blessed  fishing,  which  is  carried  on  by  the  light  of  faith, 
in  the  sight  of  the  Sun  of  Righteousness,  with  confidence  in  the  promise 
of  his  assistance  to  the  end  of  the  world,  and  in  the  midday  of  truth." 

7.  But  we  hasten  to  notice — what  scarcely  requires  distinct  notice — 
Quesnel's  HOLY  LOVE  AND  DEPENDENCE  OF  HEART  ON  THE  BLESSED  SAVIOUR, 
AND  THE  INFLUENCES  OF  THE  HOLY  SPIRIT.  This  is  the  inspiring  theme 
which  dwells  on  his  tongue ;  this  is  the  secret  charm  which  elevates  his 
Reflections ;  this  is  the  master-key  which  unlocks  the  treasures  of  his 
divinity.  All  our  preceding  points  derive  their  virtue  from  this.  The 
whole  soul  of  Quesnel  is  filled  with  love  to  Christ,  and  holy  dependence- 
on  his  grace  and  Holy  Spirit. 

In  this  he  stands  far  superior  to  almost  all  the  writers  of  his  church. 
Not  only  does  he  far  surpass  Massillon,  Bourdaloue,  Bossuet,  De  la  Rue, 
Soanen,  Neuville,  and  the  other  great  French  preachers,  but  also  Pascal, 
Nicole,  and  the  other  ornaments  of  the  Jansenist  school.  Even  Thomas 
a  Kempis  himself,  sweet  and  sacred  as  he  is,  must  yield  the  palm  to 
Quesnel,  as  to  distinct  views  of  the  grace  and  power  of  Christ,  and  the 
operations  of  his  Spirit.  Nothing  is  high,  nothing  pure,  nothing  effica 
cious,  nothing  permanent,  nothing  salutary  for  souls,  according  to  Ques 
nel,  but  the  name  and  grace  of  the  incarnate  God. 

(II.)  "What,  then,  it  may  be  asked,  can  be  THE  MATERIAL  FAULTS  in  a 
work  of  such  varied  excellence  ? 

They  are  many,  and  of  very  considerable  importance ;  and  it  is  the 


«  INTRODUCTION. 

more  necessary  to  state  them  in  an  Introductory  Essay  to  a  republica- 
tion  of  the  Inflections,  for  two  reasons : — 

The  one,  that  THE  GRACE  OF  GOD  MAY  BE  MAGNIFIED  in  bringing  light 
out  of  such  darkness.  We  cannot  feel  a  real  scriptural  interest  and 
delight  in  contemplating  the  character  of  Quesnel,  unless  we  clearly  see 
the  thick  darkness  which,  on  some  questions,  oppressed  his  mind.  We 
must  state  his  errors  fully  and  unreservedly,  not  from  a  spirit  of  envy 
or  false  triumph,  but  in  order  to  glorify  the  operations  of  grace,  and  to 
magnify  the  virtue  and  power  of  that  truth  which  dwelt  in  him. 

A  second  reason  is.  that  we  may  caution  young  students  against  any 
attempts  TO  LESSEN  THE  EVIL  OF  RELIGIOUS  ERRORS  because  they  happen 
to  be  associated,  in  such  a  case  as  that  before  us,  with  very  extraordinary 
excellencies.  In  a  day  like  the  present,  it  is  most  necessary  to  be  on 
our  guard.  Corruptions  in  doctrine  are  gradual.  Declines  in  the  faith 
almost  always  begin  with  pious  and  eminent  persons,  whose  high  attain 
ments  throw  a  veil  over  their  faults,  and  hand  them  down  with  a  species 
of  authority.  The  direct  tendency  of  the  false  doctrines,  the  supersti 
tions,  the  tyranny  over  the  conscience,  the  prohibition  of  the  Scriptures, 
maintained  by  the  church  of  Rome,  is  to  ignorance,  self-righteousness, 
irreligion,  unholiness.  Quesnel  and  such  men  are  the  exception,  and 
the  rare  exception — not  the  rule.  The  church  of  Rome  never  admitted 
and  espoused,  as  a  body,  such  men  as  Quesnel,  Pascal,  Nicole ;  but  con 
demned,  persecuted,  and  cast  them  out.  If  our  author  be  quoted  as  a 
proof  of  the  excellent  graces  which  may  be  found  in  a  Roman  Catholic, 
let  it  be  remembered,  that  he  was  a  Roman  Catholic  persecuted,  exiled, 
condemned ;  let  it  be  remembered,  that  the  very  truths  which  he  asserted 
with  so  much  zeal,  were  culled  out  from  his  book,  were  arranged  in  one 
hundred  and  one  propositions,  and  branded  as  heretical. 

With  these  cautions  upon  our  mind,  the  reading  of  Quesnel's  book 
may  be  most  beneficial.  We  are  delighted  to  see  in  his  case  the  fact, 
that  a  very  high  measure  of  light,  holiness,  love,  joy,  deadness  to  the 
world,  interior  union  and  communion  with  God,  real  spiritual  religion, 
may  consist  with  many  defects,  many  errors,  many  grievous  false  doc 
trines.  There  are  few  studies  more  profitable  than  the  calm  and  un 
prejudiced  contemplation  of  such  a  character  as  Quesnel.  Few  things 
more  tend  to  exalt  the  grace  and  mercy  of  Christ ;  few  things  more  tend 
to  wean  us  from  following  too  implicitly  any  human  teacher ;  few  things 
more  warn  us  against  adopting  ALL  the  opinions  of  any  human  writer. 

But  let  us  classify  the  defects  in  our  excellent  author.  They  are  either 
derived  from  a  want  of  clearness  in  the  parcelling  out  and  dividing  the 
truths  which  he  held,  or  they  spring  from  the  actual  insertion  of  un- 
scriptural  doctrines  and  tenets,  or  they  arise  from  an  erroneous  system 
of  interpreting  the  language  of  Holy  Scripture. 


INTRODUCTION.  xxi 

1.  There  is  A  WANT  or  CLEARNESS  IN  THE  PARCELLING  OUT  AND  DIVIDING 
THE  CAPITAL  TRUTHS  WHICH  HE  REALLY  HELD.  He  believed  most  cordially 
and  fully  all  fundamental  truths,  as  we  have  repeatedly  shown,  but  he 
had  not  the  blessing  of  a  pure  education  in  scriptural  divinity ;  and 
therefore  truth  lay  in  his  mind  undivided,  unarranged, — or  rather  divided 
and  arranged  falsely  and  dangerously. 

The  doctrine  of  justification  by  faith  only,  without  the  deeds  of  the 
law,  Quesnel  did  not  explicitly,  though  he  most  certainly  did  implicitly, 
believe.  Sometimes  he  states  the  justification  of  man  clearly  and  fully; 
but  in  general,  obscurely  and  confusedly. 

This  is  from  the  different  truths  of  the  gospel  not  being  parcelled  out 
and  divided  by  a  free  and  independent  study  of  the  Holy  Scriptures. 
The  church  of  Rome  confounds  justification  and  sanctification.  The 
church  of  Rome  holds  merits,  and  satisfactions,  and  works  of  superero 
gation.  Quesnel  is  hampered,  cramped,  by  these  decisions.  His  noble 
spirit,  taught  of  God  and  raised  upward  by  his  grace,  is  fettered  by  the 
bonds  of  educational  prepossession,  and  church  decrees,  and  writings  of 
fathers.  This  is  the  chief  defect  in  Quesnel,  as  it  is  in  most  of  the  Roman 
Catholic  writers.  I  know  not  one  that  holds  clearly  and  consistently 
the  doctrine  of  a  free  justification  as  taught  by  St.  Paul,  and  defended 
by  Luther  and  the  Reformers. 

But  this  defect,  being  qualified  by  an  unreserved  belief  in  the  doctrine 
of  grace,  in  the  merciful  election  of  God,  the  utter  inefficiency  of  man  to 
any  thing  good,  and  the  reward  of  mercy,  was,  in  QuesnePs  case,  as  in 
St.  Augustine's,  not  a  fundamental  error,  but  a  want  of  order  and  clear 
ness  in  his  theological  creed. 

Another  confusion  in  our  author's  mind  respects  the  sacrament  of  bap 
tism,  to  which  he  seems  uniformly  to  attribute  the  actual  communica 
tion  of  the  divine  life,  and  the  positive  infusion  of  the  new  principle  of 
grace ;  though  no  writer  can  more  strongly  insist  on  the  necessity  of  a 
spiritual  change  in  every  human  being,  in  order  to  salvation.  To  attri 
bute  too  much  to  baptism  as  an  opus  operatum,  is  not,  however,  a  defect 
peculiar  to  Roman  Catholics.  It  is  blind  human  nature,  fond  of  substi 
tuting  the  sign  for  the  thing  signified. 

Another  point  where  the  want  of  a  right  division  of  the  word  of 
truth  is  apparent,  relates  to  heretics  and  schismatics,  and  what  he 
considers  the  unity  of  the  church.  His  mind  is  so  possessed  with 
the  Roman  Catholic  exposition  of  the  doctrine  of  the  church,  the  keys, 
the  power  of  absolution,  the  primacy  of  Peter,  the  limits  of  grace,  and 
non-salvation  out  of  the  church,  that  much  confusion  appears.  That 
he  held  the  freedom  and  efficacy  of  divine  grace,  the  spiritual  union  of 
all  the  elect,  the  invisible  body  of  Christ,  consisting  of  believers  of  all 
ages  and  all  parts  of  the  world,  is  perfectly  certain.  Yet  at  times 


xxii  INTRODUCTION. 

he  speaks  confusedly,  and,  if  strictly  interpreted,  in  a  contradictory 
manner. 

2.  There  are  faults  arising  from  the  ACTUAL  INSERTION  OF  UNSCRIP- 
TURAL  DOCTRINES  AND  TENETS.  These  peep  out,  as  it  were,  from  under 
the  large  and  heavenly  furniture  of  divine  knowledge  and  grace  with 
which  he  is  blessed. 

On  some  points  his  mind  appears  to  be  filled  with  gross  darkness ;  and 
if  the  grievous  errors  to  which  he  clung  occupied  any  considerable  space 
in  the  whole  body  of  the  Reflections,  they  would  totally  destroy  its  vital 
excellency,  and  alter  its  whole  character.  But  these  traits  of  his  corrupt 
church  appear  but  rarely ;  are  qualified  by  important  concessions  ;  seem 
the  mere  effects  of  education  and  habit,  contrary  to  the  prevailing  tenor 
of  his  sentiments ;  are  the  fragments  and  remaining  links  of  that  chain 
of  darkness  in  which  the  grace  of  God  found  him,  and  from  which  it 
released  his  soul. 

The  false  doctrines  here  referred  to  are  gross,* and  some  of  them  idola 
trous  ;  but  there  are  other  slighter,  though  not  unimportant  errors, 
which  spring  from  the  confusion  of  truth  in  his  mind  to  which  we  have 
already  adverted,  and  which  are  less  fundamental  in  their  nature.  They 
may  be  chiefly  traced  to  the  sources  we  have  pointed  out:  the  defects 
on  justification,  baptism,  and  the  church. 

We  state  these  things  that  the  darkness  may  be  seen  and  felt.  We 
hide  nothing.  We  apologize  for  nothing.  The  full  exhibition  of  the 
real  case  is  essential  to  our  whole  purpose.  Let  the  extraordinary 
phenomena  be  considered.  Here  is  a  man  full  of  the  Holy  Ghost,  full 
of  the  deepest  humility  of  soul,  full  of  the  purest  and  most  spiritual  love 
to  the  Saviour;  born  of  God,  and  following  God  in  a  new  and  holy 
obedience — a  man  who  drew  upon  himself  the  persecution  of  the  corrupt 
church  of  which  he  is  a  member,  by  his  bold  avowal  of  the  doctrines  of 
grace — a  man  whose  writings  have  been  a  blessing  to  thousands  upon 
thousands ;  and  yet  this  same  man  believes,  in  a  certain  way,  these  gross 
errors,  is  infected  with  these  extraordinary  superstitions,  remains  a 
member  of  this  apostate  church. 

What  shall  we  say  to  such  a  commixture  of  light  and  darkness,  but 
that  it  forms  an  additional  confirmation  of  that  doctrine  of  the  corrup 
tion  of  man  which  laid  the  foundation,  in  this  very  Quesnel's  mind,  of 
all  the  humility  which  adorned  him?  What  shall  we  say,  but  that 
where  the  heart  is  right,  the  head  may  be,  in  many  important  respects, 
wrong  ?  What  shall  we  say,  but  that  where  the  capital  points  of  con 
trition  and  penitence  for  sin,  an  humble  faith  in  the  merits  and  sacri 
fice  of  Christ,  and  an  entire  dependence  on  the  operations  of  the  Spirit, 
possess  the  soul,  much  defect  in  knowledge  and  theological  furniture 
of  mind  may  exist  ? 


INTRODUCTION.  xxiii 

If  these  are  the  real  facts  of  the  case — and  I  apprehend  they  are  so — 
then  it  is  no  use  arguing  against  them  ;  the  point  is  to  draw  the  proper 
instruction  from  such  phenomena. 

And  when  we  see  the  eminent,  the  almost  unparalleled  attainments 
in  the  spiritual  life  of  such  men  as  Pascal,  Nicole,  Quesnel, — when  we 
see  their  love  to  God,  their  separation  from  the  vanities  of  the  world, 
their  holy  communion  of  prayer,  their  sense  of  the  unutterable  evil  of 
sin,  their  apprehension  of  the  divine  grace,  as  the  source  of  all  good, 
their  simple,  fervent,  self-denying  love  to  Christ,  their  compassion  and 
zeal  for  the  souls  of  their  fellow-creatures, — we  must  acknowledge,  that 
intellectual  errors  are  less  valid  to  overthrow,  than  moral  and  affec 
tionate  emotions  of  the  soul  are  powerful  to  sustain,  the  spiritual  life. 
The  Christian  lives  by  love,  not  by  doctrine.  If  there  be  light  enough 
in  the  understanding  to  lead  to  an  acquaintance  with  ourselves  and 
with  Jesus  Christ,  our  attainments  will  go  on  in  proportion  to  our  holv 
affections,  our  fervent  prayers,  our  measure  of  the  Holy  Spirit,  our  self- 
abasement,  and  our  union  with  Christ,  the  Head  of  all  influence  and  grace. 

3.  But  we  shall  be  reminded  of  a  third  source  of  the  defects  in  Ques- 
nel's  Reflections — A  DEFECTIVE  SYSTEM  OF  INTERPRETATION  OF  THE  HOLY 
SCRIPTURES;  we  mean  not  a  totally  false  system,  but  one  materially 
erroneous,  defective  in  its  principles,  necessarily  leaving  the  interpreter 
in  uncertainty  and  darkness  continually.  The  false  principle  in  the 
system  is,  the  interpreting  according  to  human  authorities  and  tradition, 
and  not  according  to  the  real  meaning  of  the  Holy  Spirit  in  the  word, 
gathered  by  a  sound  judgment  and  a  careful  examination  of  the  Scrip 
tures  themselves.  To  interpret  by  the  fathers,  is  to  make  the  New 
Testament  a  nose  of  wax.  To  impose  a  certain  meaning  upon  Scripture, 
instead  of  drawing  all  our  opinions  from  that  sacred  book,  is  funda 
mentally  erroneous.  Language  is  the  mere  instrument  of  communicat 
ing  ideas.  In  using  human  language,  the  inspiring  Spirit  employs 
ideas  which  already  form  part  of  the  stock  of  human  knowledge.  This 
is  the  point  from  which  we  must  set  out.  Human  language  must  be 
interpreted  by  the  ordinary  laws  of  human  language:  otherwise,  we 
have  no  revelation  of  God's  will  intelligible  to  man. 

All  QuesnePs  errors  spring  from  the  trammels  and  bonds  which  the 
church  of  Rome  imposes  on  her  members.  He  interprets  as  he  is  bidden, 
not  as  the  truth  of  things  demand.  An  enlightened  understanding  as 
to  the  main  truths  of  Christianity,  and  a  holy  heart,  led  him,  indeed, 
into  substantial  truth  ;  but  his  fathers,  and  councils,  and  decrees,  and 
bulls,  perverted  the  operations  of  his  fine  powers  on  many  important 
occasions. 

This  appears  in  two  principal  respects.  He  applies,  without  authority, 
every  expression  and  incident  he  can,  to  establish  the  doctrines  or  tenets 


xxiv  INTRODUCTION. 

of  his  church,  instead  of  bringing  these  doctrines  and  tenets  to  the 
standard  of  the  Bible  itself. 

The  other  mischief  is,  he  gives  scope  to  a  fruitful  imagination  ;  and, 
instead  of  interpreting  the  meaning  of  the  Scriptures  soberly,  he  flies  off 
upon  glosses,  accommodations,  pretty  thoughts,  secondary  uses  of  the 
passages  before  him.  The  attentive  reader  will  perceive  this  imme 
diately  ;  and  these  remarks  have  extended  to  such  a  length,  that  we 
cannot  stop  to  make  citations. 

To  occasional  playfulness  of  fancy,  we  have  no  objection;  to  the 
strong  and  hyperbolical  language  of  the  emotions,  we  have  no  objection; 
to  the  flights  of  devotional  poetry,  we  have  no  objection ;  to  parable, 
allegory,  metaphor,  we  have  no  objection;  to  the  accommodation  of  his 
torical  incidents  to  the  illustration  of  spiritual  things,  we  have  no  ob 
jection.  All  these  methods  we  find  used  in  the  Sacred  Scriptures.  The 
established  laws  of  interpretation  apply  to  them,  as  they  do  to  the  plainest 
parts  of  the  Bible.  Men  know  how  to  interpret  an  act  of  parliament, 
when  that  is  before  them,  as  they  know  how  to  interpret  a  heroic  poem 
or  an  ode.  If  there  be  true  faith  in  the  heart,  which  seeks  honestly  to 
learn  and  to  do  the  will  of  God,  this  faith  will  set  to  work  all  that  com 
mon  sense,  all  that  integrity,  all  that  spirit  of  prayer,  all  that  applica 
tion  of  the  powers  of  the  mind  to  the  language  of  the  Scriptures,  all  that 
entire  submission  of  the  understanding  to  the  matter  of  revelation,  on 
which  a  true  interpretation  depends. 

What  we  object  to  in  Quesnel  is  the  dangerous  system,  the  defective 
and  erroneous  principles,  or  rather  want  of  principles,  in  his  interpreta 
tion,  whereby  his  mind,  at  sea  without  a  rudder  or  pilot,  is  tossed  hither 
and  thither.  Fancy  is  the  staple  commodity,  not  the  ornament  and 
appendage.  He  proceeds  continually  as  the  church  directs,  as  the 
fathers  happen  to  dictate,  as  his  imagination  suggests ;  and  not  as  the 
real  import  of  the  passage  before  him  requires. 

The  consequence  is,  the  errors  in  doctrine  which  we  have  been  point 
ing  out.  Against  this  whole  system  we  enter  our  solemn  protest.  In 
the  case  of  Quesnel,  the  evils  were  neutralized  by  the  high  guidance  of 
spiritual  affections,  and  the  blessed  influences  of  the  Holy  Spirit.  But 
the  evils  are  not  the  less  real  in  themselves.  If  a  sound  system  of  in 
terpretation  be  once  relinquished,  all  is  thrown  into  uncertainty,  the 
Scriptures  may  be  made  to  prove  any  thing,  and  the  very  first  end  of  a 
Divine  Revelation  may  be  defeated.  But  we  propose  to  notice  very  briefly- 
Ill.  THE  PLAN  ON  WHICH  THIS  TRANSLATED  EDITION  HAS  BEEN  CON 
DUCTED.  And  here  we  hasten  to  relieve  the  reader  from  a  great  source 
of  anxiety.  He  would  naturally  ask  how  he  could  safely  intrust  a  work 
debased  with  such  gross  and  dangerous  errors  to  the  hands  of  minis- 


INTRODUCTION.  xzr 

ters,  or,  in  fact,  how  he  could  venture  to  read  such  a  book  himself?  "We 
inform  him,  then,  that  THESE  ERRORS  ARE  ALL  OMITTED  IN  THE  PRESENT 
EDITION.  Every  one  of  the  passages  alluded  to  above  is  left  out  in  this 
translation.  We  referred  to  them  in  order  to  give  the  true  view  of  our 
author's  character,  and  to  show  what  errors  may  possibly  exist  with 
a  very  high  measure  of  the  divine  grace. 

The  edition  we  now  republish  is  from  the  pen  of  a  Protestant  English 
clergyman,  the  Rev.  Richard  Russell,  who  carefully  left  out  the  passages 
of  a  Roman  Catholic  character,  and  printed,  in  an  appendix  to  the  last 
volume,  the  omitted  words  and  sentences.*  These  do  not  fill  more  than 
twenty,  out  of  seventeen  hundred  pages  (for  such  is  about  the  propor 
tion)  of  which  the  work  consists,  and  which  of  course  are  uninfected 
with  these  gross  and  lamentable  corruptions. 

The  translation  was  made  about  a  century  since ;  but  we  have  not 
been  able  to  learn  any  thing  important  concerning  the  author  of  it.  He 
prefixes  to  his  work  the  one  hundred  and  one  propositions  which  the 
court  of  Rome  condemned ;  he  intimates,  that  in  his  day  there  were 
many  among  Protestants  more  in  the  dark,  as  to  the  doctrines  of  the 
grace  of  God  in  salvation,  than  Quesnel  and  other  divines  of  the  Roman 
Catholic  church ;  and,  alas !  the  case  is,  we  fear,  the  same  now. 

And  this  is  one  principal  motive  for  the  republication.  We  have  no 
work  of  the  same  kind;  we  have  nothing  in  practical  divinity  so  sweet, 
so  spiritual,  so  interior  as  to  the  real  life  of  grace,  so  rich,  so  copious, 
so  original.  We  have  nothing  that  treats  the  whole  New  Testament  as 
the  manual  of  the  minister  of  religion.  We  have  nothing  that  extols 
the  grace  of  God,  and  abases  and  lowers  man  so  entirely.  We  lessen 
not  the  value  of  our  various  admirable  comments  on  the  New  Testa 
ment:  they  have  each  their  particular  excellencies.  But  none  of  them 
supersedes  Quesnel;  none  can  supply  that  thorough  insight  into  the 
world,  the  evil  of  sin,  the  life  of  faith  and  prayer,  which  he  possesses. 

And  this  is  what  we  want  in  the  present  day.  We  have  learned  com 
ments  enough ;  we  have  light,  and  doctrine,  and  systems  of  divinity 
enough.  But  devotional  feelings,  communion  with  God,  the  life  of  grace, 
the  separation  of  heart  from  the  vanities  of  the  world, — this  is  what  we 
need. 

And  we  doubt  whether  all  the  gross  errors  and  defects  of  Quesnel  are 
so  injurious  to  the  mind  of  a  young  Protestant  student,  as  those  plausi 
ble  comments  which  sap  the  foundations  of  grace  and  truth ;  which 
elevate  the  natural  power  of  man ;  which  place  justification  on  the  foot 
ing  of  human  works,  conjointly  with  the  obedience  and  death  of  Christ; 


*  Many  other  erroneous  or  ambiguous  expressions  have  been  omitted  in  this 
edition,  which  Mr.  Russell  had  overlooked. 

3 


xxvi  INTRODUCTION. 

which  explain  away  most  of  the  passages  concerning  the  new  and  divine 
birth  of  the  soul ;  which  weaken  or  deny  the  experience  of  religion  in 
the  heart ;  which  teach  conformity  to  the  world,  and  insist  not  on  the 
life  of  faith  and  grace. 

Here,  however,  we  may  be  mistaken.  But  we  conceive  we  are  in 
danger  of  no  mistake  in  warmly  recommending  Quesnel  for  the  par 
ticular  purposes  for  which  his  work  is  designed.  "We  would  place  him 
with  Calvin,  and  Hall,  and  Henry,  and  Doddridge,  and  Guyse,  and  Scott. 
We  -would  place  him  far  above  another  series  of  commentators,  whom  it 
would  be  invidious  to  name.  At  the  same  time,  more  caution  is  ne 
cessary  in  reading  Quesnel  than  in  reading  many  other  authors.  We 
would  not  put  him  into  the  hands  of  young  and  inexperienced  Chris 
tians,  whose  principles  are  not  fixed,  and  who  want  the  first  "  sincere 
milk  of  the  word."  After  all  the  omissions  made  in  our  edition,  the 
defective  theology  of  our  author  could  not,  of  course,  be  changed ;  the 
confusion  in  his  own  mind  could  not  be  wholly  cleared  up ;  the  integrity 
of  the  work  could  not  be  violated ;  the  occasional  tinge  of  error  could 
not  be  obliterated. 

The  doctrine  of  justification  by  faith  only,  if  thoroughly  known,  will 
be  a  barrier  against  most  of  these  evils.  The  operations  of  grace,  not 
only  by  the  sacraments,  but  in  all  the  other  means  of  instruction,  and 
especially  by  the  meditation  of  the  Holy  Scriptures,  if  duly  apprehended, 
will  protect  the  heart  against  many  remaining  errors  of  this  work. 

The  defective  system  of  interpretation  will  require  more  care,  because 
it  is  seductive  to  an  ardent  imagination:  it  pleases,  it  opens  new  and 
attractive  views  of  reflection.  Let  the  young  minister  be  on  his  guard. 
Let  him  admire,  without  imitating,  the  fancies  and  ingenious  turns  of 
our  author.  Let  him  use  them  for  devotion  and  prayer,  not  for  a  model 
of  composition  or  a  rule  of  interpretation.  Let  him  advise  with  them, 
select  from  them,  exercise  a  choice  and  discretion  in  his  handling  of 
them  ;  not  indiscriminately  follow  their  guidance.  . 

We  have  only  to  add,  that  this  translation  is  made  from  the  last  and 
more  complete  edition  of  the  original  work.  A  translation  of  the  "Re 
flections  on  the  Gospels"  was  published  at  Bath,  in  1791,  which  is 
materially  defective.  It  leaves  out,  under  the  pretence  of  avoiding  the 
Roman  Catholic  errors,  almost  all  the  spirituality  and  beauty  of  the 
work ;  and  gives  no  just  apprehension  of  the  real  sentiments  of  Quesnel. 
Not  so  our  edition,  which,  passing  over  only  the  decidedly  erroneous 
passages,  leaves  the  whole  spirit  of  the  work  unimpaired,  and  allows 
the  reader  to  judge  of  the  doctrinal,  and  practical,  and  experimental 
views  of  the  pious  author. 

D.W. 
Islington,  June,  1830. 


AUTHOR'S  PREFACE. 


IT  is  not  necessary  to  detain  the  reader  long  at  the  entrance 
of  this  work,  in  order  to  inform  him  wherein  it  consists.  The 
title  alone  is  sufficient  to  show  the  design  and  nature  of  it. 
It  is  now  twenty  years  ago  since  the  first  part  of  it  was  pub 
lished  ;  and  the  end  proposed  in  doing  it,  was  to  invite  those 
to  the  frequent  reading  of  the  gospel,  who,  to  excuse  them 
selves  from  reading  and  meditating  upon  it,  complain  of  their 
incapacity  to  make  useful  reflections  upon  the  wonders  of  our 
blessed  Saviour's  life,  and  of  the  barrenness  they  find  in  them 
selves,  when  they  apply  their  minds  to  meditate  upon  this 
divine  book.  It  was  thought  that  some  at  least  might  be  cured 
of  that  disrelish  which  is  so  dishonourable  to  the  word  of  God, 
if  they  were  but  a  little  assisted  to  enter  into  the  spirit  of  his 
Son's  mysteries,  and  a  way  were  opened  to  the  great  truths 
which  are  contained  in  the  words  and  actions  of  our  divine 
master. 

The  specimen  which  was  then  published  met  with  greater 
success  than  we  could  have  presumed  to  hope ;  and  that  hav 
ing  raised  a  desire  after  those  Reflections  which  we  published 
four  years  ago,  upon  the  other  parts  of  the  New  Testament, 
even  these  have  since  occasioned  many  still  to  wish  that  our 
Reflections  on  the  Gospels  might  be  enlarged,  which  they  are 
in  this  last  edition. 

This  is  sufficient  as  to  what  concerns  these  Reflections  them 
selves.  But  without  doubt  there  are  many  who  would  not  be 
fully  satisfied,  if  nothing  were  said  by  way  of  preface  concern 
ing  the  book  itself,  which  is  the  subject  of  these  Reflections. 
And  though  the  preface  which  we  have  put  before  the  Acts, 
and  the  other  writings  of  the  apostles,  do  not  absolutely  oblige 
us  to  put  one  likewise  before  the  Gospels,  yet  those  who,  per 
haps,  never  had  an  opportunity  of  informing  themselves  con 
cerning  the  excellency  of  this  sacred  book,  would  have  some 
cause  to  complain,  if  we  did  not  here  say  something  which 


xxviii  AUTHOR'S    PREFACE. 

might  show  the  nature  and  value  thereof;  that  so  the  respect 
and  esteem  which  they  will  conceive  for  it  by  this  means,  may 
excite  in  them  a  desire  of  instruction  from  it  by  their  own 
endeavours,  and  cause  them  to  make  the  reading  of  the  Gos 
pels  one  of  their  most  common  and  ordinary  employments. 
To  such  persons,  therefore,  that  which  follows  is  addressed : 

One  could  not  but  have  a  very  great  idea  of  this  book,  were 
it  only  to  be  said  of  it,  that  it  is  the  history  of  the  life,  actions, 
and  sufferings  of  the  Saviour  of  the  world,  and  the  foundation 
of  the  Christian  religion,  which  he  came  to  establish  upon 
earth.  But  it  may  justly  be  added,  that  the  book  of  the  Gos 
pels  is  properly  the  book  of  Christians,  the  book  of  the  chil 
dren  of  God ;  that  it  is  by  means  thereof  that  they  know  their 
divine  adoption,  and  their  new  birth  in  Jesus  Christ ;  that 
therein  they  discover  the  rights  and  prerogatives  of  this 
heavenly  birth,  and  learn  the  holiness  and  the  duties  of  it ; 
and  that  therein  they  ought  to  study  those  laws  and  maxims 
by  which  they  are  obliged  to  frame  their  manners  and  to 
regulate  their  lives,  that  they  may  not  be  altogether  unworthy 
of  that  august  dignity,  to  which  nothing  on  earth  can  be 
compared. 

One  may  proceed  yet  farther,  and  say,  that  it  is  the  original 
title,  which  contains  the  promise  and  gift  of  the  inheritance 
in  heaven  ;  that  it  is  the  contract  of  the  new  covenant  between 
God  and  man,  the  divine  code,  as  it  were,  in  which  the  funda 
mental  laws  of  the  kingdom  of  God  are  recorded  ;  or  otherwise 
that  it  is,  as  St.  Paul  expresses  it,  "The  gospel  of  salvation," 
which  informs  us  how  God  predestinated  us  in  Jesus  Christ  to 
an  immortal  life,  how  he  gave  us  his  Son  in  the  incarnation, 
and  how  his  Son  wrought  out  our  salvation  upon  earth  by  the 
mysteries  of  his  life  and  death  ;  and  lastly,  how  he  has  anointed, 
marked,  and  sealed  us  with  his  Holy  Spirit,  whom  he  has  put 
into  our  hearts,  in  order  to  imprint  his  law  upon  them,  by 
causing  us  to  love  and  to  fulfil  it,  and  that  he  may  continue 
in  them  as  an  earnest  and  sacred  pledge  of  the  glory  which  is 
reserved  for  us  in  the  heavens. 

Hence  it  is  easy  to  infer,  that  one  of  the  most  just  and 
reasonable  inclinations  of  a  Christian,  who  is  a  child  of  God 
and  a  member  of  Christ,  is  that  which  makes  him  desirous  to 
read  the  gospel.  One  may  venture  to  say,  that  this  is  an  in 
stinct  which  is  impressed  upon  him  by  the  Spirit  of  God,  and 
which  would  certainly  cause  him  to  place  his  chief  delight  in 
this  divine  book,  did  not  the  love  of  worldly  things,  and  the 


AUTHOR'S    PREFACE.  xxix 

violence  of  his  passions,  extinguish  it  in  his  heart,  by  fixing  it 
upon  sensible  objects,  which  give  him  a  disgust  and  aversion 
for  those  good  things  which  are  declared  to  him  in  the  gospel. 
Thus  we  see,  that  in  proportion  as  the  love  of  the  latter  is 
renewed  in  the  heart,  our  relish  for  the  gospel  is  proportion- 
ably  renewed ;  and  that,  on  the  contrary,  it  is  lost  more  and 
more  the  farther  we  depart  from  the  holiness  of  Christianity, 
and  the  less  we  live  according  to  the  spirit  of  the  divine  adop 
tion.  Insomuch  that  we  may  very  justly  apply  to  the  children 
of  this  world,  that  which  Christ  said  to  the  Jews,  who  boasted 
that  they  were  the  children  of  God:  "He  that  is  of  God, 
heareth  God's  words :  ye  therefore  hear  them  not,  because  ye 
are  not  of  God." 

And  it  is  not  only  the  inclination  of  children  to  be  desirous 
to  hear  their  father,  and  to  be  instructed  from  his  mouth ;  but 
the  instructing  of  them  is  a  right  which  God  has  always  con 
served  to  himself  in  respect  of  his  children,  and  of  which  he 
has  shown  himself  jealous  in  every  age  and  state  of  religion ; 
a  right  this,  which  devolved,  as  it  were,  upon  Jesus  Christ,  as 
the  Son  of  God  by  the  incarnation,  and  as  the  founder  and 
universal  priest  of  the  Christian  church.  "God,"  says  St. 
Paul,  at  the  beginning  of  the  Epistle  to  the  Hebrews,  "who  at 
sundry  times,  and  in  divers  manners,  spake  in  time  past  unto 
the  fathers  by  the  prophets,  hath  in  these  last  days  spoken 
unto  us  by  his  Son,  whom  he  hath  appointed  heir  of  all  things, 
by  whom  also  he  made  the  worlds." 

The  apostle,  having  here  a  design  to  enhance  the  greatness 
and  excellency  of  the  Christian  religion  by  a  magnificent  en 
comium,  thought  he  could  not  begin  it  by  any  thing  more  lofty 
than  this:  "That  God  hath  spoken  unto  us  by  his  Son,"  and 
that  salvation  has  been  preached  to  us  by  the  Lord  himself. 
Which  is  as  much  as  to  say,  That  it  was  neither  by  a  prophet, 
nor  by  Moses,  nor  by  an  angel,  that  God  was  pleased  to  treat 
with  us,  and  to  inform  us  concerning  his  will ;  but  by  his  own 
Son.  It  is  he  who  is  the  great  prophet  of  the  Christian 
church,  the  legislator  of  the  new  law,  the  angel  of  the  eternal 
covenant,  and  the  teacher  of  righteousness,  who  came  in  per 
son  to  teach  the  ways  thereof  to  his  church ;  and  that  not 
by  speaking  to  her  by  private  inspirations,  confused  voices, 
obscure  signs,  enigmatical  figures,  or  mysterious  dreams,  but 
speaking  himself  with  his  own  mouth,  as  a  friend  speaks  to  his 
friend,  a  brother  to  a  brother,  a  father  to  his  children,  and  a 
master  to  his  disciples. 

3* 


xxx  ,    AUTHOR'S    PREFACE. 

But  to  the  end  that  this  great  benefit  and  advantage  should 
not  be  confined  only  to  those  who  saw  him  with  their  eyes, 
and  heard  him  with  their  ears,  in  the  days  of  his  flesh,  God 
was  pleased  to  find  out  a  way  to  render  present  to  us  both  the 
incarnate  person  of  his  Son,  in  a  spiritual  manner,  with  all  the 
mysteries  of  his  life  and  death,  and  likewise  his  divine  instruc 
tions:  his  person  and  adorable  body  (spiritually  set  forth)  in 
the  sacrament  of  the  eucharist ;  his  life  and  his  words  in  the 
sacrament  of  the  holy  Gospels,  if  I  may  be  permitted  to  use 
that  expression.  And  why  may  I  not  use  it,  taking  the  word 
sacrament,  in  general,  for  the  sign  and  conveyance  of  some 
sacred  thing ;  since  nothing  is  more  sacred,  and  more  con 
ducive  to  salvation,  than  that  which  God  has  deposited  and 
concealed  under  the  visible  sign  of  the  evangelical  word ;  and 
since  the  holy  fathers  have  made  no  difficulty  to  compare  these 
two  celestial  gifts,  which  God  has  bestowed  upon  his  church, 
one  with  the  other  ? 

The  incomparable  author  of  the  book  of  the  "Imitation  of 
Jesus  Christ,"  a  person  so  well  versed  in  the  knowledge  of 
salvation,  cannot  forbear  openly  declaring  the  holy  passion 
of  his  heart  toward  these  two  objects.  "I  perceive,"  says 
that  holy  person,  "that  there  are  two  things  so  absolutely 
necessary  for  me,  that  without  them  this  miserable  life  would 
be  altogether  insupportable  to  me.  Shut  up  as  I  am  in  the 
prison  of  this  body,  I  cannot  but  stand  in  need  of  food  and 
light.  Thou  givest  me,  Lord,  thy  sacred  flesh  for  the  nourish 
ment  of  my  soul ;  and  thy  word,  to  be  a  lantern  unto  my  feet 
and  a  light  unto  my  paths.  Should  these  two  things  be  want 
ing,  I  could  not  possibly  live :  for  thy  word  is  the  light  of  my 
soul ;  and  thy  sacrament,  the  bread  of  life." 

We  shall  find  no  difficulty  to  fall  in  with  the  sentiments  of 
this  excellent  master  of  Christian  piety,  if  we  consider,  that 
the  gospel  contains  the  knowledge  of  our  blessed  Saviour  and 
of  salvation.  But  since  neither  the  one  nor  the  other  can  be 
fully  known,  unless  we  first  have  some  knowledge  concerning 
the  corrupt  man,  and  his  corruption  by  means  of  sin,  it  may 
justly  be  said,  that  the  gospel  is  a  lively  representation  of 
those  two  men,  in  whom  all  mankind  are  included,  according 
to  the  doctrine  of  St.  Augustine:  "All  mankind  are  reducible 
to  two  men,  the  first  and  the  second.  All  those  who  are  de 
scended  from  the  first,  are  a  part  of  the  first ;  and  all  those 
who  are  regenerated  in  the  second,  belong  to  the  second." 
"In  the  case  of  these  two  men,  the  whole  Christian  faith  is 


AUTHOR'S  PREFACE.  xxxi 

properly  comprehended,"  says  the  same  saint  in  another  place ; 
"of  these  two  men,  by  one  of  whom  we  were  sold  to  be  slaves 
to  sin,  and  by  the  other  of  whom  we  are  redeemed  from  the 
slavery  thereof.  By  the  one  we  were  precipitated  into  death, 
by  the  other  we  are  delivered  and  made  partakers  of  life ;  for 
the  former  destroyed  us  in  himself,  by  doing  his  own  will,  not 
that  of  Him  who  created  him;  but  the  latter  has  saved  us  in 
himself  by  doing  not  his  own,  but  the  will  of  Him  who  sent 
him." 

These  two  men  then  are  those  whom  we  ought  to  study  in 
the  gospel:  the  God-man,  who  humbled  himself  for  our  sakes, 
the  grand  object  of  our  faith,  our  trust,  and  our  love ;  and  the 
sinful  man,  whom  we  carry  within  ourselves,  and  who  ought 
to  be  the  subject  of  our  shame,  our  fear,  and  our  hatred,  as 
being  the  heir  of  the  iniquity  and  the  pride*  of  Adam. 

We  cannot  open  the  gospel  without  casting  our  eyes  upon 
the  delineation  of  this  man  of  sin,  who  is  the  source  of  all 
those  acts  of  disobedience  which  we  commit  against  the  law 
of  God.  "We  therein  behold  two  sorts  of  representations  of 
him,  both  very  lively  and  visible:  the  one  enigmatical  and 
figurative,  the  other  plain  and  natural.  And  since  a  child  of 
Adam,  who  intends  to  dedicate  himself  to  God,  ought  to  begin 
by  knowing  himself  to  be  such,  and  by  seriously  considering 
all  the  vices  and  all  the  inclinations  to  sin  which  have  defaced 
the  image  of  God  in  him ;  he  cannot  better  attain  to  this  know 
ledge  than  by  contemplating  himself  in  these  two  different 
representations. 

The  first  of  these,  which  is  figurative,  we  have  in  those 
many  different  diseases  and  infirmities,  over  which  Christ 
vouchsafed  to  exercise  his  mercy  and  his  power,  in  curing 
those  who  were  afflicted  with  them.  For  the  holy  fathers  in 
form  us,  that  our  blessed  Saviour  conferred  his  benefits  in 
such  a  manner  upon  the  sick  whom  he  healed,  upon  the  dead 
whom  he  raised,  and  upon  the  possessed  whom  he  set  free 
from  the  devil,  that  at  the  same  time  that  by  those  wonderful 
effects  of  his  sovereign  power  he  gave  evident  proofs  of  his 
divinity,  he  likewise  plainly  showed  sinners  the  different 
wounds  their  souls  had  received  by  the  sin  of  Adam;  the 
death  both  of  the  body  and  the  soul,  which  is  the  punishment 
of  that  sin,  and  the  deplorable  bondage  in  which  we  are  all 
born  under  the  dominion  of  Satan.  The  power  which  our 
blessed  Saviour  exercised  over  the  bodies  of  men,  was  no 
more  than  a  preceding  figure  of  that  power  which  he  was  come 


xxxii  AUTHOR'S    PREFACE. 

to  exercise  over  our  souls,  by  delivering  them  from  the  death 
of  sin,  and  from  the  tyranny  of  the  devil. 

Whoever,  therefore,  in  reading  the  gospel,  is  desirous  to 
consider  and  know  what  it  is  we  call  the  old  man,  man  cor 
rupted,  a  child  of  Adam,  a  sinner  fallen  from  that  happy  state 
in  which  he  was  created ;  or  in  other  words,  whoever  is  desirous 
to  know  himself,  he  will  find  his  own  character  in  the  differ 
ently  diseased  persons  mentioned  in  the  gospel.  He  will 
behold  in  the  man  born  blind,  and  in  all  those  other  blind  per 
sons  there  recorded,  the  blindness  and  ignorance,  with  respect 
to  God  and  our  duties,  in  which  we  are  born ;  in  the  paralytic, 
that  inability  as  to  all  good  into  which  sin  has  cast  us ;  in  the 
burning  fever  of  St.  Peter's  wife's  mother,  the  heat  of  concu 
piscence  which  inflames  our  hearts;  in  the  -woman  with  the 
bloody  issue,  the  habit  of  carnal  vices ;  in  the  deaf  and  dumb 
person,  the  deafness  of  the  heart  toward  God,  and  its  utter  in 
capacity  to  confess  its  own  miseries,  and  to  praise  its  Creator; 
in  the  dropsical  person,  avarice  and  the  eager  desire  of  false 
riches,  the  abundance  of  which  does  but  increase  the  thirst 
after  them,  and  cause  that  swelling  of  the  heart  which  is  the 
vice  of  the  rich ;  and  so  of  the  rest. 

But  the  second  portraiture  of  the  old  manr  namely,  of  the 
vices  and  corrupt  inclinations,  which,  unless  the  grace  of 
Christ  prevent  us  very  powerfully,  do  continually  reign  in  our 
heart,  is  that  which  we  see  in  the  conduct  of  the  Scribes  and 
Pharisees,  in  whom  the  corruption  of  man's  heart  appears  in 
its  proper  nature  and  in  all  its  violence.  We  cannot  avoid 
being  filled  with  indignation  against  them,  when  we  behold 
their  pride,  envy,  jealousy,  avarice,  hypocrisy,  and  vanity; 
their  implacable  hatred  against  him  who  showed  their  vices  to 
the  world ;  their  blindness  and  hardness  of  heart  at  the  sight 
of  our  blessed  Saviour's  miracles;  their  fondness  for  super 
stition  ;  their  attempts  to  make  the  law  of  God  of  none  effect ; 
their  inhumanity  and  rage  against  all  those  who  opposed  their 
designs ;  and,  in  a  word,  all  the  other  vices,  and  all  the  cor 
ruption  which  those  whited  sepulchres  concealed  under  an 
external  show  of  religion,  and  an  affected  exactness  in  observ 
ing  some  certain  customs  of  the  law,  and  all  the  false  tradi 
tions  they  had  superadded  to  it.  But  while  we  abhor  the 
manners  of  the  Pharisees,  let  us  take  great  care  that  we  do 
not  unreasonably  flatter  ourselves,  as  if  we  did  not  at  all  re 
semble  them,  at  least  in  some  respect.  We  have  all  within 
us  the  principle  from  which  all  these  vices  proceed.  And  if 


AUTHOR'S    PREFACE.  xxxiii 

they  do  not  appear  in  our  outward  actions,  it  is  perhaps  because 
we  have  other  vices,  from  which  the  Pharisees  were  altogether 
free.  In  short,  if  we  have  not  their  inclinations  in  the  very 
same  degree  of  malice  and  corruption,  we  have  at  least  enough 
of  them  to  endanger  our  salvation ;  and  perhaps  there  is  scarce 
any  person  in  the  world  who  is  not  a  Pharisee  in  some  respect, 
and  who  has  not  reason  to  apprehend  that  some  degree  of  the 
leaven  of  those  hypocrites  lies  latent  in  his  heart.  "Wo,  wo 
to  us,"  says  St.  Jerome,  "who  inherit  the  vices  of  the  Phari 
sees  !"  How  hideous  therefore  soever  the  representation  which 
the  gospel  gives  us  of  them  may  appear,  yet  all  persons  may 
reap  some  advantage  from  it,  and  every  one  ought  to  take 
that  admonition  of  our  blessed  Saviour  as  directed  to  himself: 
"Take  heed  and  beware  of  the  leaven  of  the  Pharisees." 

Now,  as  to  the  portraiture  of  the  second  man,  Jesus  Christ, 
the  Saviour  of  the  world,  the  head  and  pattern  of  Christians, 
it  is  that  which  all  who  are  honoured  with  this  glorious  title 
ought  to  study  with  that  care  and  application  which  are  worthy 
of  him,  whose  name  they  actually  do,  and  whose  image  and 
resemblance  they  ought  to  bear.  And  in  what  place  of  the 
gospel  will  they  not  find  him  delineated ;  since  the  gospel  is 
nothing  else  but  Jesus  Christ  himself,  still  living  and  breathing 
in  his  word,  still  doing  the  works  of  his  divine  omnipotence, 
and  suffering  whatever  human  infirmity  can  suffer — still  teach 
ing  on  earth  the  truths  of  heaven,  and  forming  for  that  blessed 
place  the  church  of  the  elect  which  sojourns  here  on  earth  ? 
Upon  which  account,  St.  Augustine  scruples  not  to  say,  "That 
we  ought  to  hear  the  gospel,  as  if  it  were  our  Lord  himself  still 
present ;  and  not  to  say,  '  Oh,  how  happy  were  they  who  saw 
him  with  their  eyes  here  on  earth  !'  For  many  of  those  that 
saw  him,  put  him  to  death ;  and  many  of  those  who  never  saw 
him,  have  believed  on  him." 

Nay,  we  even  seem  to  have  a  very  great  advantage  above 
the  former.  They  saw  indeed  Jesus  Christ ;  they  were  wit 
nesses  of  the  wonders  which  he  wrought  in  all  places,  and  of 
the  good  which  he  did  to  all  persons;  they  heard  the  truths 
which  proceeded  out  of  his  divine  mouth,  and  which  he  de 
livered  with  that  force  and  energy  which  is  peculiar  to  God 
alone.  But  what  a  counterbalance  to  all  this  did  they  find 
in  the  infirmity  of  his  flesh,  in  his  common  and  ordinary  way 
of  life,  in  the  ignominies  and  humiliations  to  which  he  sub 
jected  himself;  the  scandal  whereof,  followed  by  that  of  the 
cross,  was  not  yet  removed  by  the  glory  of  his  resurrection, 

c 


xxxiv  AUTHOR'S    PREFACE. 

and  by  all  the  wonderful  works  which  confirmed  the  truth  of 
it  in  the  succeeding  ages !  But  we  who  now  receive  this  gos 
pel  of  Jesus  Christ,  sealed  with  the  blood  of  Christ  himself, 
confirmed  by  his  resurrection  and  his  glorious  ascension,  by 
the  mission  and  visible  operations  of  his  Spirit,  by  the  accom 
plishment  of  the  prophecies  and  the  promises,  by  the  faith  of 
all  nations,  and  by  the  blood  of  all  the  martyrs,  who  in  all 
parts  of  the  world  joyfully  laid  down  their  lives  for  the  truth 
of  this  divine  book :  let  us,  I  say,  to  whom  the  gospel  has  been 
given  with  all  these  advantageous  circumstances,  instead  of 
vainly  and  unjustly  repining  at  our  not  having  heard  it  from 
the  mouth  of  our  blessed  Saviour,  offer  up  our  praises  unto 
him,  for  that  through  his  favour  we  were  born  in  an  age, 
wherein  it  is  as  great  and  real  a  folly  not  to  receive  this  gos 
pel  as  the  word  of  God,  as  it  seemed  to  the  eyes  of  the  Gen 
tiles  and  infidels  to  be  folly  to  receive  it  as  something  divine 
and  as  the  instrument  of  salvation. 

Let  us  receive  it,  then,  with  reverence  and  gratitude ;  let  us 
read  it  with  affection  and  devotion ;  let  us  place  our  delight  in 
it,  and  make  all  that  pious  use  of  it  which  we  ought  to  make 
of  a  book  written  by  Jesus  Christ.  For  he  it  is,  let  us  not 
make  the  least  doubt  of  it,  who  is  the  true  author  thereof; 
and,  therefore,  let  us  be  very  far  from  entertaining  the  dan 
gerous  and  visionary  conceits  of  some  certain  writers,  who 
have  dared  to  advance  this  notion :  That  it  is  not  necessary 
that  an  historical  book,  such  as  the  gospel  is,  should  have  been 
inspired  by  the  Holy  Ghost,  in  order  to  make  it  divine  and 
canonical,  But  let  us  rather  say,  with  St.  Augustine,  That 
"when  the  apostles  and  disciples  of  our  blessed  Saviour  com 
mitted  to  writing  what  he  did  and  taught,  we  must  by  no 
means  say  that  it  was  not  he  who  wrote  it ;  since  they  were 
his  members  who  composed  the  whole,  without  inserting  any 
thing  but  what  their  Head  himself  revealed  and  dictated  to 
them.  For  whatever  he  intended  we  should  read  relating  to 
his  words  and  actions,  he  caused  them  to  write  it,  as  it  were, 
with  his  own  hands." 

What  comfort  and  consolation  is  it  to  our  faith,  to  have  so 
immovable  a  foundation  as  this !  What  joy  to  our  hope,  to 
be  no  less  assured  of  the  truth  and  certainty  of  the  promises 
made  in  the  gospel,  than  if  the  incarnate  Truth  himself  de 
livered  them  to  us  now  with  his  own  mouth  !  What  assistance 
is  it  to  our  charity,  to  be  assured  that  we  shall  find  in  this 
adorable  book  the  Mediator,  without  whom  we  cannot  possibly 


AUTHOR'S  PREFACE.  xxxv 

be  reconciled  to  God;  the  Way,  without  which  we  cannot 
go  to  him;  the  Guide,  who  alone  can  conduct  us  in  it;  the 
Victim,  in  whose  blood  we  must  be  washed ;  the  High-priest, 
ever  living,  ever  present,  and  ever  making  intercession  for 
us  before  the  face  of  God;  the  Master,  whom  we  ought  to 
hear;  the  Model,  by  which  we  are  to  frame  our  lives;  the 
Pattern  of  all  the  virtues  which  should  render  us  conform 
able  to  our  head;  and,  in  a  word,  that  adorable  Head  him 
self,  as  the  principle  of  life,  of  faith,  and  of  the  spirit  of  grace 
in  his  members,  and  as  the  sovereign  judge  of  the  quick  and 
of  the  dead! 

But  if  we  desire  earnestly  to  study  the  righteousness  and 
the  life  of  faith,  which  is  the  life  of  Christians,  we  must  do  it 
with  the  respect,  docility,  caution,  humility,  submission,  and 
simplicity  of  faith;  far  from  bringing  along  with  us  the  pre 
sumption,  pride,  boldness,  and  that  spirit  of  self-sufficiency 
and  independency  which  heresy  insensibly  conveys  into  all 
those  whom  she  has  seduced. 

For  nothing  is  more  true  than  that  which  St.  Augustine 
says  in  his  eighteenth  Treatise  upon  the  Gospel  of  St.  John, 
where  he  instructs  his  people  how  they  ought  to  hear  and  read 
the  gospel.  "Heresies,"  says  he,  "and  pernicious  doctrines, 
which  insnare  souls,  and  cast  them  into  the  abyss  of  hell,  have 
sprung  from  no  other  cause  but  this,  from  men  interpreting 
the  Scriptures,  which  are  good  in  themselves,  in  a  bad  sense, 
and  then  maintaining  and  defending  that  sense  with  all  the 
rashness  and  confidence  imaginable."  But  in  order  to  pre 
serve  the  most  unlearned  from  this  misfortune,  especially  in 
reading  the  Gospel  of  St.  John,  which  is  the  most  sublime  of 
all,  this  holy  doctor  gives  them  a  rule,  which  he  calls  "  A  rule 
proper  to  keep  them  sound  in  the  faith;"  by  the  help  of  which 
they  may,  without  any  danger,  feed  upon  the  bread  of  the 
divine  word.  "It  is  absolutely  necessary,  my  dear  brethren," 
says  he,  "that  we  read  or  hear  those  things  which  are  above 
our  capacity,  with  abundance  of  precaution,  with  a  heart  full 
of  piety  and  devotion,  and,  as  it  is  written,  with  fear  and 
trembling :  observing  still  this  rule  of  a  pure  and  sound  faith, 
That  we  should  joyfully  feed  upon  those  truths  which  we  are 
able  to  understand,  but  as  to  those  which  surpass  our  under 
standing,  let  us  defer  our  endeavours  to  understand  them  till 
another  time,  but  let  us  not  defer  one  moment  giving  our 
assent  to  them  without  the  least  doubt;  that  is,  though  we 


xxxvi  AUTHOR'S    PREFACE. 

may  meet  with  something  which  is  beyond  our  reach,  let  us 
notwithstanding  be  fully  persuaded  that  it  contains  nothing 
but  what  is  good  and  true." 

Nothing  can  be  more  prudent  and  just  than  this  advice; 
but  at  the  same  time  nothing  is  more  humbling  and  more  capa 
ble  of  confounding  the  pride  of  those  vain  and  presumptuous 
persons,  who  think  they  can  of  themselves  understand  every 
thing,  and  who  natter  themselves  that  they  have  always  the 
spirit  of  understanding  so  as  to  penetrate  into  the  sense  of 
the  most  difficult  places;  nothing,  I  say,  is  more  capable  of 
covering  them  with  shame  and  confusion,  than  that  account 
which  this  great  saint  gives  us  afterward  of  his  own  disposi 
tion.  For  this  sublime  and  penetrating  genius  ranks  him 
self  with  children  and  disciples,  and  is  not  in  the  least  ashamed 
to  confess  his  own  ignorance,  and  the  need  he  has  to  have  re 
course  to  the  light  of  heaven,  in  order  to  attain  to  a  true  under 
standing  of  the  Scriptures.  "  Consider  a  little,  my  brethren," 
says  he  to  his  people,  "  who  I  am  that  I  should  undertake  to 
discourse  to  you  upon  the  gospel,  and  of  what  nature  the  truths 
are  which  I  have  taken  upon  me  to  explain;  the  truths  are 
altogether  divine,  and  I  am  only  a  man ;  they  are  spiritual 
mysteries,  and  I  am  carnal ;  they  are  the  secrets  of  eternity, 
and  I  live  in  a  body  subject  to  mortality.  Far  be  from  me, 
my  dear  brethren,  all  vain  presumption,  if  I  desire  to  preserve 
the  health  of  my  soul  in  the  house  of  God,  which  is  the  church 
of  the  living  God,  the  pillar  and  ground  of  the  truth.  I  my 
self  receive  according  to  my  small  capacity  that  which  I  set 
before  you :  when  truth  vouchsafes  to  open  to  me,  I  feed  upon 
it  together  with  you ;  when  it  shuts  itself  up  from  me,  I  knock 
with  you  at  the  gate  thereof." 

Another  disposition  in  order  to  read  the  gospel  with  profit, 
as  we  may  also  infer  from  the  words  of  St.  Paul,  is  a  great 
esteem  and  reverence  even  for  things  which  appear  mean  and 
little  to  the  eyes  of  the  flesh.  Those  who  behold  them  with 
the  eyes  of  faith,  while  they  therein  contemplate  the  righteous 
ness  and  the  life  of  faith,  say  with  St.  Paul,  that  they  are  "not 
ashamed  of  the  gospel  of  Christ ;  for  it  is  the  power  of  God 
unto  salvation,  to  every  one  that  believeth."  St.  Paul,  in 
saying  that  it  is  "the  power  of  God,"  does  in  this  one  expres 
sion  comprehend  every  thing  great  and  magnificent  which  can 
be  spoken  to  the  advantage  of  this  divine  book.  For  his 
meaning  is,  that  if  we  consider  the  eternal  truths  therein 


AUTHOR'S    PREFACE.  xxxvii 

declared,  it  is  God  who  speaks  therein,  it  is  God  also  of  whom 
he  speaks,  and  he  speaks  as  God;  because  at  one  and  the 
same  time  he  therein  speaks  both  in  such  a  manner  as  is  suit 
able  to  his  greatness  and  infinite  majesty,  and  to  the  depth  of 
the  mysteries  he  reveals,  and  likewise  in  such  a  manner  as  is 
adapted  to  the  meanness  of  those  whom  he  instructs,  and  to 
the  different  capacity  of  those  who  read  these  heavenly  oracles. 
If  we  consider  in  them  the  past  matters  of  fact  which  are  there 
recorded,  what  can  we  find  in  all  the  histories  extant  which 
does  at  all  come  near  this  ?  A  God  who  is  born  in  a  stable, 
and  who  dies  upon  a  cross;  who  is  at  once  both  God  and  man; 
whose  whole  life  is  but  one  continued  series  of  miracles  which 
could  be  the  effect  of  nothing  but  a  divine  power;  and  whose 
humiliations,  sufferings,  and  death  appeared  more  powerful 
and  miraculous  than  his  miracles  themselves :  these  having 
almost  generally  only  hardened  those  who  had  the  greatest 
reputation  for  wisdom  and  sanctity  among  his  people,  whereas 
the  former  converted  even  his  enemies  and  executioners. 

As  to  those  future  things  which  are  there  foretold  by  this 
God-man,  nothing  was  ever  at  one  and  the  same  time  so  credi 
ble  and  incredible.  The  destruction  of  that  temple,  that  city, 
and  that  people,  which  God  had  established  by  so  many 
wonders,  and  by  the  subversion  of  so  many  nations ;  the  rais 
ing  up  of  another  people  who  were  to  fill  the  whole  earth,  after 
they  had  been  formed  into  a  body  by  twelve  fishermen  in  the 
.midst  of  persecutions,  and  of  a  deluge  of  blood,  and  in  opposi 
tion  to  all  the  powers  of  the  earth.  These  wonders  already 
come  to  pass  were  so  visible,  that  they  afford  us  a  full  security 
as  to  that  which  remains  still  to  be  fulfilled,  namely,  the  uni 
versal  judgment  which  a  crucified  God  shall  pass  upon  all 
mankind,  at  the  end  of  the  world,  in  the  sight  of  heaven  and 
earth,  and  the  consummation  of  the  church  of  the  saints  in 
the  glory  of  eternity,  where  all  the  magnificent  promises  made 
to  the  elect,  throughout  the  whole  Scripture,  shall  be  fully 
and  perfectly  accomplished. 

In  fine,  the  means  which  we  there  plainly  see  were  chosen 
by  Christ,  to  the  forming  of  these  great  designs,  the  manner 
of  life,  and  the  laws  he  prescribes  to  those  who  are  to  compose 
this  new  people,  and  the  rules  of  the  Christian  morality  which 
he  there  teaches,  are  so  worthy  of  admiration,  that,  at  the 
same  time  that  human  wisdom  is  confounded  and  pride  humbled, 
we  cannot  but  adore  the  treasures  of  the  wisdom  and  know- 

VOL.  L— 4 


xxxviii  AUTHOR'S    PREFACE. 

ledge  of  God  which  lie  hid  therein,  and  are  constrained  to  cry 
out,  that  the  finger  of  God  is  there,  that  the  gospel  is  truly 
"the  power  of  God  unto  salvation  to  every  one  that  believeth." 

But  it  is  not  "the  power  of  God  unto  salvation,"  except 
only  when  the  finger  of  God,  that  is,  his  Spirit,  vouchsafes  to 
write  in  our  hearts  the  faith  or  belief  of  the  eternal  truths  and 
mysteries  of  Christ,  the  hope  of  the  accomplishment  of  the 
promises,  and  of  the  good  things  to  come,  and  charity,  or  the 
love  of  his  law,  his  precepts,  and  his  evangelical  maxims.  For 
without  this  quickening  Spirit,  the  letter,  even  of  the  gospel, 
is  a  letter  which  killeth ;  and  this  savour  of  life  is,  by  our 
abuse  of  it,  changed  into  a  savour  of  death.  From  whence  it 
is  easy  to  infer,  that  in  order  to  read  it  with  advantage,  it  is 
necessary  to  join  to  this  holy  exercise  such  fervent  prayer  as 
may  draw  down  upon  us  his  Spirit  and  his  benediction.  Our 
own  sanctification,  as  well  as  the  sanctity  of  his  word,  requires 
that  our  reading  should  have  more  in  it  of  adoration  than  of 
study.  And  since  even  the  food  of  our  body  ought  to  be 
received  with  prayer  and  thanksgiving,  how  much  more  ought 
this  spiritual  food  to  be  so,  which  is  not  at  all  beneficial  to  the 
soul,  but  only  so  far  as  the  heart  is  open  to  receive  it,  and  the 
eternal  truth  speaks  to  the  heart  ? 

But  the  best  preparation  for  the  reading  of  the  gospel  as 
we  ought,  is  to  love  it ;  and  we  cannot  possibly  love  and  relish 
it,  unless  the  love  of  eternal  treasures  reign  in  our  heart,  or, 
at  least,  begin  to  gain  ground  therein,  by  a  desire  to  devote  our 
selves  to  the  service  of  God,  and  a  purpose  and  resolution  to 
seek  his  kingdom  and  the  righteousness  thereof.  The  under 
standing  of  the  truths  of  the  gospel  is  the  fruit  of  the  purity 
of  our  manners.  Our  lives  must  be  conformable  to  the  gospel, 
if  we  desire  to  attain  to  the  knowledge  of  the  secrets,  of  the 
mysteries,  and  of  the  holiness  of  the  evangelical  perfection. 
We  must  disengage  our  minds  from  the  love  of  carnal  and 
perishing  things,  and  we  must  love  those  which  are  heavenly 
and  eternal,  to  qualify  us  to  take  delight  in  a  book,  the  whole 
design  whereof  is,  to  destroy  the  former  sort  of  love,  and  to 
establish  the  latter  upon  the  ruins  thereof.  For  it  is  called 
by  Jesus  Christ,  "the  gospel,"  or,  "the  gospel  of  the  king 
dom,"  as  St.  Matthew  has  it;  "the  gospel  of  the  grace  of 
God,"  by  the  apostle  of  grace;  "the  gospel  of  the  glory  of 
Christ,"  and  "the  gospel  of  peace,"  by  the  same  apostle  in 
other  places.  And  it  is  called  by  these  appellations  on  no 


AUTHOR'S    PREFACE.  xxxix 

other  account,  but  because  it  declares  to  us  the  accomplish 
ment  of  the  spiritual  promises,  and  informs  us  that  Jesus 
Christ,  the  high-priest  of  good  things  to  come,  appeared  at 
last  in  the  world,  to  impart  to  us  his  grace  and  his  Spirit, 
thereby  to  conduct  us  in  his  ways  to  our  heavenly  country, 
and  there  put  us  into  the  possession  and  enjoyment  of  those 
good  things  in  the  bosom  of  God  which  are  reserved  for 
his  elect. 

Not  that  the  gospel  may  not  and  ought  not  to  be  read  even 
by  those  whose  lives  are  irregular  and  disorderly.  On  the 
contrary,  such  are  to  be  invited  to  seek  after  remedies  in  this 
holy  book  for  their  blindness  and  concupiscence.  And  who 
can  tell  but  that  it  is  the  design  of  God  to  make  use  of  some 
of  these  words  to  open  their  eyes,  and  to  convert  them  to  him 
self,  as  he  heretofore  touched  the  heart  of  St.  Anthony,  and 
changed  it  in  a  moment,  by  one  word  of  the  gospel,  which  he 
heard  as  he  entered  into  the  church ;  and  as  he  converted  St. 
Augustine  by  one  single  sentence  of  St.  Paul  ?  We  must, 
therefore,  if  possible,  prevail  with  them  to  read  the  gospel ; 
but,  at  the  same  time,  uwe  must,"  as  St.  Augustine  says, 
"take  from  them,  as  from  children,  those  childish  amusements 
with  which  their  minds  are  so  foolishly  employed,  that  we  may 
substitute  in  their  stead  things  more  useful,  as  being  for  per 
sons  grown  up  to  full  age."  And  that  they  may  raise  them 
selves  from  the  earth  on  which  we  see  them  grovelling,  we 
must  speak  to  them  in  the  words  of  the  same  saint:  "Rise, 
seek ;  pour  forth  sighs  and  ardent  desires,  and  knock  at  the 
gate  which  you  find  shut  against  you." 

Let  us  then  purify  our  hearts  by  the  reading  of  the  gospel, 
and  this  reading  will  still  purify  them  to  a  greater  degree.  Let 
us  sanctify  our  manners  by  our  respect  and  reverence  toward 
this  holy  book,  and  this  book  will  still  sanctify  us  more  and 
more.  Let  us  kindle  within  us  a  warm  and  ardent  affection 
for  this  word  of  fire,  and  this  fire  will  inflame  our  hearts  to 
such  a  degree,  as  to  make  us  cry  out  with  admiration,  as  did 
the  two  disciples,  "  Did  not  our  heart  burn  within  us,  while  he 
talked  with  us  by  the  way,  and  while  he  opened  to  us  the 
Scriptures!"  Let  us  make  those  sweets  which  God  has  pre 
served  for  us  in  the  word  of  his  Son  our  chief  delight ;  and 
we  shall  quickly  find,  that  this  delicious  word  will  daily  turn 
all  that  the  world  calls  delight  and  diversion  into  bitterness. 
In  short,  we  shall  find  our  instruction,  our  strength,  our  con- 


xl  AUTHOR'S    PREFACE. 

solation,  our  counsel,  our  security  and  protection  in  this  trea 
sure  which  God  has  deposited  in  the  hands  of  the  church,  to 
be  distributed  by  her  to  her  children.  In  the  word  of  Jesus 
Christ  we  shall  learn  how  the  heart  of  Christ  is  affected  toward 
us,  and  how  that  of  a  Christian  ought  to  be  affected  toward 
him;  and  the  divine  wisdom,  concealed  and  covered,  as  it 
were,  under  this  adorable  letter,  coming  into  our  hearts,  all 
sorts  of  good  things  will  come  into  them  along  with  it. 

"The  bare  sight  of  the  gospel,"  says  St.  Chrysostom,  "is 
sufficient  to  induce  us  to  regulate  our  thoughts  and  desires, 
and  to  give  us  a  disgust  toward  the  things  of  this  life.  When 
this  sacred  book  is  in  any  house,  it  is  like  an  arsenal  filled 
with  arms,  which  keeps  it  in  perfect  safety.  It  removes  all 
the  power  of  hell  at  a  distance,  and  the  devil  dares  not  enter 
it.  Only  to  cast  our  eyes  upon  this  book  with  reverence,  is 
enough  sometimes  to  prevent  our  falling  into  sin ;  it  is  enough 
to  awaken  our  conscience,  and  to  raise  in  us  a  salutary  shame 
on  the  account  of  those  sins  into  which  we  have  been  so  un 
fortunate  as  to  fall.  But  if  to  this  we  join  a  careful  and  dili 
gent  reading,  the  soul  will  find  itself,  as  it  were,  in  a  divine 
sanctuary,  and  become  more  pure  and  perfect,  by  means  of 
the  conversation  it  has  with  God  in  reading  his  holy  word." 

Neither  is  this  only  a  sanctuary;  it  is,  according  to  St. 
Augustine,  a  heaven,  where  God  clearly  manifests  to  us  the 
wonders  of  hi-s  grace,  the  riches  of  his  mercy,  and  the  adora 
ble  designs  of  his  wisdom  and  his  power. 

Let  us  enter  then  with  confidence  into  this  sanctuary,  con 
secrated  by  the  blood  of  our  blessed  Saviour.  Let  us  raise 
ourselves,  and  ascend  into  this  heaven,  which  his  Spirit  has 
framed  for  us  here  on  earth.  Let  us  open  the  eyes  of  our 
faith,  and  with  reverence,  gratitude,  and  love  contemplate 
the  treasures  and  good  things  which  are  the  patrimony  and 
inheritance  of  the  children  of  promise.  And  let  every  one  of 
us  offer  up,  with  St.  Augustine,  this  prayer,  in  order  to  obtain 
the  light  and  grace  necessary  to  our  improvement,  by  the 
reading  of  this  book  of  Jesus  Christ  : 

"  Grant  us  the  grace,  0  my  God,  to  take  a  clear  and  dis 
tinct  view  of  this  heaven  which  is  the  work  of  thy  hands. 
Dispel  those  mists  from  before  our  eyes  which  hide  it  from 
them.  It  is  in  these  divine  books  that  those  oracles  are  con 
tained,  by  which  thou  dost  communicate  wisdom  to  the  humble. 
Exalt  thy  glory  to  its  utmost  height,  by  the  mouth  of  those 


AUTHOR'S    PREFACE.  ill 

who  speak  to  us  in  these  books,  and  whom  we  may  style  babes 
from  the  simplicity  of  their  language.  For  we  know  no  other 
books  capable,  like  these,  to  destroy  pride,  and  to  overthrow 
thy  enemies,  namely,  those  who  would  fain  excuse  themselves 
in  their  sins,  and  who  thereby  only  more  obstruct  their  recon 
ciliation  with  thee.  No,  my  God,  I  know  none  comparable  to 
these  holy  books.  They  are  these  which  have  made  me  bow 
my  neck  to  thy  yoke,  which  have  prevailed  upon  me  to  con 
fess  my  miseries  to  thee,  and  which  have  taught  me  to  serve 
thee  with  a  free  and  voluntary  worship.  Cause  me  then  to 
understand  them,  0  Father  of  mercies;  and  let  that  gracious 
favour  be  the  reward  of  the  submission  which  I  pay  them. 
For  thou  hast  established  their  authority  upon  so  firm  a  foun 
dation,  only  for  the  sake  of  those  who  should  submit  them 
selves  thereto." 


THE 


GOSPEL  OF  JESUS  CHRIST, 

ACCORDING   TO 

ST.  MATTHEW. 

CHAPTER  I. 

SECT.  I. — THE    GENEALOGY   OF   JESUS    CHRIST. 

1.  THE  book  of  the  generation  of  Jesus  Christ,  the  son  of  David,  the 
son  of  Abraham. 

The  gospel  is  the  history  of  the  foundation  of  the  kingdom 
of  God,  which  is  the  church ;  formed  by  the  vocation  and 
union  of  the  Jews,  (David,)  and  Gentiles,  (Abraham,)  in  one 
and  the  same  faith.  It  is  the  relation  of  the  sojourning  life 
of  Jesus  Christ,  the  founder  of  this  church,  prefigured  by  the 
life  of  Abraham ;  and  of  his  conquests,  prefigured  by  those 
of  David.  It  is  the  covenant  of  the  adoption  of  the  children 
of  the  promise  made  to  those  two  great  saints.  What  consola 
tion  is  it,  to  find  here,  at  first  sight,  the  two  titles  by  which 
we  belong  to  thee,  0  Jesus !  The  first  is  the  choice  and 
eternal  adoption  of  thy  Father,  who  becomes  ours.  And  the 
second  is  thy  grace  and  Spirit,  (the  worthy  fruit  of  all  thy 
labours  and  conflicts,)  which  make  us  thy  members.  Grant 
that,  in  this  quality,  we  may  become  true  penitents,  like 
David,  and  true  worshippers  of  God,  in  the  spirit  of  faith,  like 
Abraham ! 

2.  Abraham  begat  Isaac;  and  Isaac  begat  Jacob;  and  Jacob  begat 
Judas   and   his  brethren:    3.  And  Judas    begat  Phares   and  Zara  of 
Thamar;  and  Phares  begat  Esrom;  and  Esrom  begat  Aram;   4.  And 

43 


44  MATTHEW. 

Aram  begat  Aminadab;  and  Aminadab  begat  Naasson ;  and  Naasson  begat 
Salmon  ;  5.  And  Salmon  begat  Booz  of  Rachab;  and  Booz  begat  Obed 
of  Ruth;  and  Obed  begat  Jesse ;  6.  And  Jesse  begat  David  the  king; 
and  David  the  king  begat  Solomon  of  her  that  had  been  the  wife  of 
Urias. 

This  genealogy  of  the  Son  of  God  is  an  abridgment  of  the 
faith  of  his  incarnation.  It  informs  us  that  he  is  true  man, 
by  the  generations  which  it  contains ;  that  he  is  a  Saviour,  by 
the  name  of  Jesus,  which  it  gives  him ;  that  he  is  both  priest 
and  prophet,  by  the  title  of  Christ,  which  in  him  signifies 
anointed  with  the  Holy  Ghost,  and  with  the  Divinity  itself; 
that  he  is  the  prince  and  the  author  of  peace,  as  son  of  David ; 
author  of  the  faith,  father  of  them  who  believe,  and  model  of 
the  most  perfect  self-denial,  and  of  the  true  circumcision,  as 
son  of  Abraham ;  born  miraculously,  and  in  virtue  of  the 
promise,  the  immortal  sacrifice  of  the  living  God,  and  heir  of 
the  promises,  as  son  of  Isaac ;  and  lastly,  the  eldest  among 
his  brethren,  through  free  predestination,  persecuted  by  his 
carnal  brethren,  and  head  of  the  church,  which  is  the  Israel 
of  God,  as  son  of  Jacob. 

7.  And  Solomon  begat  Roboam;  and  Roboam  begat  Abia;  and  Abia 
begat  Asa;  8.  And  Asa  begat  Josaphat;  and  Josaphat  begat  Joram; 
and  Joram  begat  Ozias;  9.  And  Ozias  begat  Joatham;  and  Joatham 
begat  Achaz ;  and  Achaz  begat  Ezekias ;  10.  And  Ezekias  begat  Ma- 
nasses;  and  Manasses  begat  Amon ;  and  Amon  begat  Josias;  11.  And 
Josias  begat  Jechonias  and  his  brethren,  about  the  time  they  were 
carried  away  to  Babylon:  12.  And  after  they  were  brought  to  Baby 
lon,  Jechonias  begat  Salathiel ;  and  Salathiel  begat  Zorobabel ;  13.  And 
Zorobabel  begat  Abiud;  and  Abiud  begat  Eliakim ;  and  Eliakim  begat 
Azor ;  14.  And  Azor  begat  Sadoc ;  and  Sadoc  begat  Achim ;  and  Achim 
begat  Eliud. 

The  true  nobility  of  these  kings,  and  of  all  the  ancestors  of 
Jesus  Christ,  is  to  have  their  names  found  in  his  genealogy, 
and  to  have  a  share  in  his  birth ;  that  of  Christians,  is  to  be 
born  of  and  in  Jesus  Christ  himself.  Men  are  apt  to  be  fond 
and  to  boast  of  an  illustrious  birth,  which  yet,  perhaps,  in  the 
sight  of  God,  has  been  more  criminal  than  a  meaner ;  but 
they  never  employ  their  thoughts  upon  a  holy  birth,  which 
renders  us  children  of  God  and  members  of  his  Son.  Great 
ness,  power,  and  human  wisdom  appear  in  the  family  of  the 


CHAPTER  I.  45 

ancestors  of  the  Son  of  God  incarnate ;  but  he  will  not  enter 
into  it  himself,  till  all  those  are  first  gone  out. 

15.  And  Eliud  begat  Eleazar ;  and  Eleazar  begat  Matthan ;  and  Matthan 
begat  Jacob ;  16.  And  Jacob  begat  Joseph  the  husband  of  Mary,  of 
•whom  was  born  Jesus,  who  is  called  Christ. 

The  parents  of  Jesus,  and  Jesus  himself,  draw  no  manner 
of  advantage  from  the  power,  splendour,  or  riches  of  their 
ancestors,  except  only  the  joy  they  conceive  to  see  themselves 
reduced  to  a  low  estate,  that  they  may  be  subservient  to  the 
designs  of  God  in  the  temporal,  poor,  and  humble  birth  of 
his  Son ;  and  that,  by  their  mean  condition,  they  may  repre 
sent  his  humiliation  in  the  flesh,  and  the  concealment  of  his 
eternal  glories  from  the  eyes  of  men.  0  my  Saviour,  how 
dost  thou  confound  the  pride  and  vanity  of  men,  in  relation 
to  their  genealogies,  by  having  thy  own  composed  of  a  long 
train  of  sinners ! 

17.  So  all  the  generations  from  Abraham  to  David  are  fourteen  gene 
rations  ;    and  from  David  until  the  carrying   away  into  Babylon  are 
fourteen  generations ;   and  from  the  carrying  away  into  Babylon  unto 
Christ  are  fourteen  generations. 

The  various  states  and  conditions  through  which  the  peo 
ple  of  God  passed,  made  it  evident  that  none  of  all  these  was 
THAT  which  had  been  promised ;  and  that  in  Jesus  Christ 
alone  the  promises  were  to  be  accomplished,  by  the  establish 
ment  of  a  state  of  royalty  and  an  unchangeable  covenant. 
Nothing  was  able  to  hinder  the  execution  of  this  design ; 
neither  the  age  of  Abraham,  nor  the  barrenness  of  Sarah, 
nor  the  slavery  of  their  posterity  in  Egypt,  nor  their  infi 
delity  in  the  wilderness,  and  before  the  time  of  the  kings ; 
nor  the  sins  of  David,  and  those  of  the  kings,  his  descendants 
and  successors ;  nor  the  captivity  and  desolation  of  this  peo 
ple,  after  the  declining  of  their  regal  government. 

SECT.  II. — JOSEPH   ENCOURAGED    CONCERNING   THE   BIRTH 
OF    CHRIST. 

18.  \  Now  the  birth  of  Jesus  Christ  was  on  this  wise :  When  as  his 
mother  Mary  was  espoused  to  Joseph,  before  they  came  together,  she 
was  found  with  child  of  the  Holy  Ghost. 

The  incarnation  is  the  effect  of  the  love  of  God  toward 


46  MATTHEW. 

mankind,  and  therefore  it  is  appropriated  to  the  Holy  Ghost, 
who  is  the  substantial  and  consubstantial  love  of  the  Father 
and  the  Son.  It  is  by  the  same  Spirit,  that  both  Jesus  Christ 
as  head,  and  the  faithful  as  his  members,  are  conceived ;  he, 
as  Son,  by  nature,  we,  as  his  brethren,  by  adoption.  0  God, 
how  much  does  it  imply  to  be  a  Christian!  and  how  great 
ought  his  piety  and  holiness  to  be ! 

19.  Then  Joseph  her  husband,  being  a  just  man,  and  not  willing  to 
make  her  a  public  example,  was  minded  to  put  her  away  privily. 

True  charity  can  easily  find  the  middle  between  jealousy 
and  insensibility.  It  is  never  contrary  to  prudence.  The 
just  person  knows  how  to  secure  his  own  reputation,  without 
blemishing  another's,  by  discovering  his  faults.  A  passion 
too  credulous,  and  a  false  zeal  for  the  law,  are  often  the 
occasion  of  violating  it,  by  hindering  men  from  taking  notice 
of  any  thing  but  the  revenge  which  it  permits,  and  of  all 
which  is  severe  and  rigorous  in  it.  But  a  wise  patience  and 
true  justice  in  Joseph,  render  him  attentive  to  the  mild  and 
indulgent  part  of  the  law,  which  did  not  at  all  oblige  him  to 
become  the  accuser  of  his  spouse.  This  wise  patience  is  a 
very  great  gift  both  in  a  husband  and  in  a  wife. 

20.  But  while  he  thought  on  these  things,  behold,  the  angel  of  the 
Lord  appeared  unto  him  in  a  dream,  saying,  Joseph,  thou  son  of  David, 
fear  not  to  take  unto  thee  Mary  thy  wife :  for  that  which  is  conceived  in 
her  is  of  the  Holy  Ghost. 

How  good  is  it  to  suffer  in  silence,  like  the  holy  virgin ! 
God  never  abandons  those  who,  according  to  her  example, 
commit  themselves  to  him.  He  will  send  an  angel  from 
heaven,  rather  than  leave  those  finally  in  trouble  who,  in 
imitation  of  Joseph,  conserve  charity,  and  place  their  confi 
dence  in  him.  The  knowledge  of  hidden  truths  and  mysteries 
is  the  reward  of  calmness  and  patience  under  inward  troubles. 
The  angel  awakes  the  remembrance  of  the  promises  in  Joseph, 
by  calling  him  the  son  of  him  to  whom  they  had  been  made ; 
and  thereby  prepares  him  for  the  belief  of  their  accomplish 
ment  in  his  spouse.  The  first  birth  or  conception  of  Christ, 
is  not  a  communication  of  the  substance  of  the  Holy  Ghost, 
but  an  effect  of  his  power.  This  was  a  double  consolation 


CHAPTER  I.  47 

to  Joseph,  to  be  at  the  same  time  assured  both  of  the  fidelity 
of  his  spouse,  and  of  the  holiness  of  the  infant  which  she 
carried  in  her  womb.  This  is  the  recompense  of  his  mildness 
and  good  nature. 

21.  And  she  shall  bring  forth  a  son,  and  thou  shalt  call  his  name 
JESUS :  for  he  shall  save  his  people  from  their  sins. 

These  words  declare  the  second  birth  of  Christ  from  the 
womb  of  the  virgin,  and  how  the  faithfulness  of  Joseph  was 
rewarded.  Nothing  so  proper  to  Jesus  as  to  save,  in  destroy 
ing  sin  by  his  grace.  Would  to  God,  that  every  one  would 
as  fully  answer  his  name  of  Christian,  of  pastor,  of  magis 
trate,  of  father,  of  priest,  as  Jesus  Christ  does  that  of  Saviour ! 
0  amiable  and  reviving  Name  !  What  confidence  dost  thou 
inspire  into  true  penitents!  What  fidelity,  gratitude,  and 
love  into  Christians! 

22.  Now  all  this  was  done,  that  it  might  be  fulfilled  which  was  spoken 
of  the  Lord  by  the  prophet,  saying,   23.  Behold,  a  virgin  shall  be  with 
child,  and  shall  bring  forth  a  son,  and  they  shall  call  his  name  Em 
manuel,  which  being  interpreted  is,  God  with  us. 

Jesus  is  the  completion  of  the  prophecies.  "  All  the  ful 
ness  of  the  Godhead  dwells  bodily"  in  him ;  and  through 
him,  both  with  and  in  us.  Thou  art  verily  and  indeed  with 
us,  Lord,  by  thy  incarnation ;  vouchsafe  likewise  to  be  with 
us  by  the  impression  and  lively  sense  of  thy  presence,  by  the 
belief  and  imitation  of  thy  mysteries,  and  by  the  powerful 
operation  of  thy  Spirit,  thy  grace,  and  thy  love. 

24.  Then  Joseph,  being  raised  from  sleep,  did  as  the  angel  of  the  Lord 
had  bidden  him,  and  took  unto  him  his  wife : 

How  acceptable  a  sacrifice  to  God,  is  a  ready,  humble,  and 
exact  obedience  I  This  gives  certain  relief  and  comfort  under 
inward  pains  and  troubles.  In  many  such  cases,  the  more 
one  considers,  the  more  one  is  perplexed ;  the  secret  to  find 
true  peace  of  mind,  is  to  suffer  one's  self  to  be  guided.  A 
man  who  really  loves  God,  as  soon  as  ever  he  knows  his  will, 
will  immediately  perform  it,  without  knowing  the  particular 
reasons  of  it. 

25.  And  knew  her  not  till  she  had  brought  forth  her  firstborn  son : 
and  he  called  his  name  JESUS. 

Mary  is,  in  one  sense,  the  mother  of  Christ  entire,  as  he 


48  MATTHEW. 

consists  both  of  head  and  members;  and  Jesus  is  the  "first 
born  among  many  brethren."  Oh,  happy  moment  of  our 
blessed  Saviour's  birth,  be  thou  always  present  to  our  mind, 
be  thou  always  the  delight  of  our  heart !  That  which  it  had 
been  our  duty  to  have  done  at  the  foot  of  the  manger,  let  us 
do  now  by  adoration,  thanksgiving,  love,  imitation,  and  hu 
mility.  Oh,  grant  us  a  true  respect  for  this  holy  name,  an 
ardent  love  for  our  Saviour,  and  a  hearty  zeal  for  our  own 
salvation ! 


CHAPTER  II. 

SECT.  I. — ADORATION   OF    CHRIST   BY   THE   WISE   MEN. 

1.  Now  when  Jesus  was  born  in  Bethlehem  of  Judea  in  the  days  of 
Herod  the  king,  behold,  there  came  wise  men  from  the  east  to  Jerusalem, 

The  love  of  Jesus  for  a  mean  and  private  life,  appears  from 
the  first  moment  of  his  birth,  in  the  choice  which  he  makes 
of  Bethlehem.  Those  who  are  nearest  to  Christ  very  often 
know  him  not,  when  those  who  were  farther  off,  seek,  adore, 
and  serve  him.  How  great  was  the  faith  of  these  wise  men, 
and  how  much  elevated  above  human  reasonings  and  the 
opinions  of  the  world  ! 

2.  Saying,  Where  is  he  that  is  born  king  of  the  Jews?  for  we  have 
seen  his  star  in  the  east,  and  are  come  to  worship  him. 

Jesus  Christ  is  king  by  birth,  and  from  that  very  time 
demands  our  homage  and  allegiance.  This  courageous  and 
undissembled  faith  of  the  wise  men  is  a  very  great  example. 
The  obedience  and  simplicity  of  true  Christians  sometimes 
hinder  them  from  seeing  the  hazards  which  they  run  in  follow 
ing  the  voice  of  God ;  but  he  watches  over  them.  He  pro 
tects  those  who  think  of  nothing  but  performing  their  duty, 
without  perplexing  themselves  about  the  consequences  of  it. 
The  star  of  Jesus,  with  respect  to  us,  is  his  word.  Let  us 
never  lose  sight  of  this,  if  we  intend  to  be  his  true  worshippers. 

3.  When  Herod  the  king  had  heard  these  tilings,  he  was  troubled,  and 
all  Jerusalem  with  him. 

Christ  is  the  peace  of  the  righteous,  and  the  trouble  of  the 


CHAPTER  II.  49 

wicked.  A  man  is  well  received  by  the  world,  when  he  comes 
to  flatter  it,  and  to  comply  with  its  passions ;  but  if  he  comes 
to  interrupt,  to  oppose,  and  to  condemn  them,  what  storms, 
what  tempests  does  he  raise  !  It  is  difficult  not  to  follow  the 
example  of  the  great,  and  to  secure  ourselves  from  the  in 
fluence  of  their  authority  and  their  passions ;  and  therefore 
they  are  the  more  obliged  to  regulate  their  conduct. 

4.  And  when  he  had  gathered  all  the  chief  priests  and  scribes  of  the 
people  together,  he  demanded  of  them  where  Christ  should  be  born. 

Adorable  conduct  of  God,  to  permit  this  search  and  study 
of  the  Scriptures,  for  the  hardening  of  Herod,  the  condemna 
tion  of  the  priests,  the  warning  of  the  faithful,  and  the  in 
struction  of  the  wise  men  and  the  Gentiles  !  It  is  the  Scrip 
ture  which  ought  to  regulate  and  justify  all  extraordinary 
lights  and  ways. 

5.  And  they  said  unto  him,  In  Bethlehem  of  Judea:  for  thus  it  is 
written  by  the  prophet, 

It  is  a  very  dreadful  state  and  condition,  for  priests  and 
pastors  to  have  the  knowledge  of  the  Scriptures,  and  not  to 
profit  by  them ;  to  show  Jesus  Christ  to  others,  and  not  to 
fqllow  him  themselves ;  to  point  out  the  way  of  salvation, 
and  not  to  walk  in  it.  That  which  leads  others  to  God  has 
no  influence  at  all  upon  the  heart  of  those  who  have  the 
spirit  of  the  world. 

6.  And  thou  Bethlehem,  in  the  land  of  Juda,  art  not  the  least  among 
the  princes  of  Juda:  for  out  of  thee  shall  come  a  Governor,  that  shall 
rule  my  people  Israel. 

Happy  the  country,  but  more  happy  the  heart,  in  which 
Christ  is  born  !  One  city  alone  had  this  privilege ;  but  every 
soul  may  have  it. 

7.  Then  Herod,  when  he  had  privily  called  the  wise  men,  inquired 
of  them  diligently  what  time  the  star  appeared. 

God  laughs  at  the  wisdom  of  men.  He  often  deceives  the 
wicked  by  their  own  artifices,  and  hinders  them  from  taking 
advantage  of  the  sincerity  and  simplicity  of  the  righteous. 
The  Scripture  is  our  star;  too  often  men  study  it  with  a 
corrupt  intention.  They  plunge  into  barren  disquisitions  of 
chronology  and  the  like ;  but  do  not  at  all  examine  into  the 

VOL.  L— 5  D 


50  MATTHEW. 

spirit  of  it ;  they  inform  themselves  exactly  concerning  the 
time  of  the  star,  but  will  not  follow  the  direction  of  it. 

8.  And  he  sent  them  to  Bethlehem,  and  said,  Go  and  search  diligently 
for  the  young  child ;  and  when  ye  have  found  him,  bring  me  word  again, 
that  I  may  come  and  worship  him  also. 

The  ambitious  are  generally  hypocrites,  and  make  religion 
subservient  to  their  interest  and  policy.  Let  us  take  care 
not  to  deceive  ourselves,  in  thinking  that  we  seek  to  know 
the  mysteries  of  religion  with  no  other  design  but  to  adore 
them ;  the  secrets  of  the  Scriptures,  only  in  order  to  love 
God  the  more ;  and  his  ways,  for  no  other  end  but  to  walk 
in  them.  How  often  are  men  mistaken  ! 

9.  When  they  had  heard  the  king,  they  departed;  and,  lo,  the  star, 
which  they  saw  in  the  east,  went  before  them,  till  it  came  and  stood 
over  where  the  young  child  was. 

God  sometimes  withdraws  from  his  saints  all  extraordinary 
illuminations,  because  they  should  not  depend  too  much  upon 
them.  He  brings  them  back,  and  confines  them  to  the  way 
of  faith,  that  they  may  the  more  esteem  and  value  it,  in 
themselves  and  others.  But  whenever  there  is  occasion,  he 
restores  those  illuminations  to  such  as  sincerely  seek  him. 
All  our  knowledge  ought  to  tend  toward  Christ,  and  to  stop 
at  him.  All  such  as  cannot  help  us  to  attain  to  his  kingdom 
is  but  vanity. 

10.  When  they  saw  the  star,  they  rejoiced  with  exceeding  great  joy/ 
Comfort  taken  away,  and  restored  to  the  righteous,  becomes 

more  dear  unto  them,  and  augments  their  joy.  In  following 
the  word  of  God,  one  may  infallibly  find  out  Jesus  Christ. 
It  is  not  upon  the  account  of  light  in  itself  that  we  should 
so  much  rejoice ;  but  because  it  makes  us  know  Christ,  and 
leads  us  unto  him. 

11.  fl  And  when  they  were  come  into  the  house,  they  saw  the  young 
child  with  Mary  his  mother,  and  fell  down,  and  worshipped  him :  and 
when  they  had  opened  their  treasures,  they  presented  unto  him  gifts ; 
gold,  and  frankincense,  and  myrrh. 

Let  us  learn  of  these  first  Christians  to  humble  ourselves, 
to  adore  Jesus  Christ,  and  to  give  up  ourselves  entirely  to 
him,  as  soon  as  we  have  found  him.  What  faith  was  here,  to 
worship  a  poor  neglected  infant  as  a  God !  And  what  power 


CHAPTER  II.  51 

hi  this  Infant,  to  bestow  such  a  faith  as  this,  so  pure,  so 
humble,  so  courageous,  and  so  destitute  of  all  human  support ! 
To  open  one's  heart  is  to  open  one's  treasure ;  it  is  Christ 
who  fills  it ;  it  is  to  him  that  it  must  be  opened.  Happy  the 
man,  who  always  finds  therein  the  gold  of  charity,  the  in 
cense  of  prayer,  and  the  myrrh  of  mortification !  The  more 
careful  a  man  is  to  present  and  offer  these  to  God,  the  more 
of  these  does  he  continually  receive  again  from  him. 

t12.  And  being  warned  of  God  in  a  dream  that  they  should  not  return 
to  Herod,  they  departed  into  their  own  country  another  way. 

Let  us,  like  these  wise  men,  be  obedient  to  inspirations ; 
and  like  them,  take  the  contrary  course  from  the  world. 
Fleshly  wisdom  and  ambition  find  themselves  at  length  con 
founded.  It  is  one  of  the  first  lessons  given  to  the  first 
Christians,  that  they  must  obey  God  rather  than  man.  We 
can  never  return  to  heaven,  but  by  a  road  different  from  that 
which  has  carried  us  away  from  it.  It  is  the  greatest  of  all 
delusions,  to  pretend  to  be  converted  without  changing  our 
lives,  and  to  go  to  heaven  by  that  way  which  was  leading  us 
to  hell. 

SECT.  II. — THE   FLIGHT   INTO   EGYPT — THE    MURDER    OF 
THE   INFANTS. 

13.  And  when  they  were  departed,  behold,  the  angel  of  the  Lord 
appeareth  to  Joseph  in  a  dream,  saying,  Arise,  and  take  the  young  child 
and  his  mother,  and  flee  into  Egypt,  and  be  thou  there  until  I  bring  thee 
word :  for  Herod  will  seek  the  young  child  to  destroy  him. 

The  rigour  of  God's  conduct  toward  his  own  Son,  is  the 
consolation  of  those  whom  he  obliges  to  walk  through  rugged 
and  grievous  ways,  without  showing  them  their  journey's 
end.  He  makes  his  escape  by  flight,  who  could  have  pre 
served  himself  by  his  own  power ;  to  teach  us,  that  we  must 
go  to  God  by  the  lowest  ways,  that  we  must  be  humbled 
under  the  reputation  and  power  of  his  adversaries,  to  triumph 
over  them  with  advantage ;  and  that  of  all  our  enemies,  pride 
is  the  most  dangerous.  The  world  seeks  Christ  for  no  other 
end  but  to  destroy  him.  Let  my  heart,  0  Jesus !  be  the 
Egypt  of  thy  refuge  from  the  persecution  of  the  world !  Live 


52  MATTHEW. 

there,  reign  there,  stifle  and  suppress  whatever  thou  shalt 
find  there  of  the  spirit  of  Herod. 

14.  When  he  arose,  he  took  the  young  child  and  his  mother  by  night, 
and  departed  into  Egypt : 

A  blind  obedience  is  due  to  God,  because  he  is  God,  and 
can  neither  deceive  nor  be  deceived.  Our  trust  in  his  wisdom 
and  his  love  should  make  us  take  the  cross  without  arguing 
or  disputing.  As  soon  as  ever  we  know  the  will  of  God, 
nothing  should  keep  us  from  doing  it.  It  is  for  man  to  obey, 
it  is  for  God  to  answer  for  the  success  of  obedience.  It  is 
he  who  sometimes  stops  and  hinders  us,  when  invincible  diffi 
culties  seem  to  do  it.  That  man  always  performs  his  will, 
who  puts  himself  in  a  disposition  to  perform  it.  God  bestows 
the  means,  even  when  he  seems  to  take  them  away. 

15.  And  was  there  until  the  death  of  Herod :  that  it  might  be  fulfilled 
•which  was  spoken  of  the  Lord  by  the  prophet,  saying,  Out  of  Egypt  have 
I  called  my  Son. 

What  humiliation  was  it  for  Christ  to  be,  as  it  were,  driven 
from  amidst  the  people  of  God,  and  banished  by  his  Father 
into  a  country  of  idolatry  and  abomination!  How  many 
lights  extinguished,  how  many  graces  hidden !  But  nothing 
is  lost,  when  it  is  lost  for  God.  Thus  God  sometimes  obliges 
his  servants  to  remain,  as  it  were,  buried  in  a  (superstitious 
and)  heretical  country,  or  among  wicked  people,  to  worship 
him  in  their  stead,  to  gather  up  those  graces  which  they 
neglect,  or  to  spread  them  in  a  secret  manner ;  or,  perhaps, 
to  secure  themselves  from  the  ill-will  of  false  brethren. 

16.  fl  Then  Herod,  when  he  saw  that  he  was  mocked  of  the  wise  men, 
was  exceeding  wroth,  and  sent  forth,  and  slew  all  the  children  that  were 
in  Bethlehem,  and  in  all  the  coasts  thereof,  from  two  years  old  and 
under,  according  to  the  time  which  he  had  diligently  inquired  of  the 
wise  men. 

The  ambitious  man  is  cruel,  and  always  ready  to  sacrifice 
every  thing,  even  Christ  himself,  to  his  passion.  The  world 
is  more  to  be  feared  when  it  flatters  than  when  it  persecutes. 
It  bestows  life  at  that  very  time  when  it  thinks  it  takes  it 
away.  The  disgraces  of  the  world  contain  in  them  great 
graces  for  those  who  know  how  to  distinguish  and  improve 
them.  Salvation,  given  so  freely  to  these  infants,  teaches  us 


CHAPTER  II.  53 

that  our  own  must  necessarily  be  the  gift  of  God.  Grace 
prevents  all  merit  in  those  whose  will  it  disposes,  as  well  as 
in  these  infants,  who  could  not  possibly  will  any  thing  freely. 

17.  Then  was  fulfilled  that  which  was  spoken  by  Jeremy  the  prophet, 
saying,  18.  In  Ramah  was  there  a  voice  heard,  lamentation,  and  weep 
ing,  and  great  mourning,  Rachel  weeping-jfor  her  children,  and  would 
not  be  comforted,  because  they  are  not.  , 

Christ  makes  the  cruelty  of  Herod  subservient  to  the  pub 
lication  of  his  birth,  to  the  accomplishment  of  his  Father's 
designs,  and  to  the  sanctifiqajion  of  his  elect.  He  reduces, 
within  the  order  of  his  goodness,  the  greatest  disorders  of 
human  wickedness.  We  are  often  inconsiderately  afflicted  at 
that  which  is  the  real  happiness  of  those  we  love.  To  lament 
the  death  of  infants,  is  to  lament  their  salvation.  It  is,  for 
the  most  part,  a  great  gain  to  mothers  thus  to  lose  their  chil 
dren  in  their  infancy,  who  might  otherwise,  perhaps,  prove 
the  occasion  of  their  eternal  loss  and  damnation,  by  reason 
of  the  bad  education  which  they  might  give  them,  that  idola 
trous  fondness  which  they  might  have  for  them,  and  the 
ambition  and  wicked  methods  which  parents  use  to  advance 
them  in  the  world.  Happy  the  tears  of  such  mothers,  if  they 
make  (some)  amends  for  the  past,  or  preserve  them  from  vain 
joys  for  the  future ! 

SECT.  III. — THE  RETURN  OUT  OF  EGYPT. 

19.  fl  But  when  Herod  was  dead,  behold,  an  angel  of  the  Lord  ap- 
peareth  in  a  dream  to  Joseph  in  Egypt, 

A  true  child  of  God  adores  and  imitates  the  humble 
dependency  of  Christ  on  his  Father,  whose  commands  he 
receives  from  time  to  time,  not  by  himself,  but  by  an  angel, 
and  by  Joseph.  Let  us  learn  of  him,  not  to  take  one  step, 
but  either  by  the  command,  or  in  the  way  of  God.  As  to  all 
common  and  ordinary  duties,  his  command  is  sufficiently 
signified  to  us  by  the  obligations  of  our  state  and  condition. 
To  him  who  is  not  wanting  in  relation  to  those,  God  will  not 
be  wanting  on  all  extraordinary  occasions. 

20.  Saying,  Arise,  and  take  the  young  child  and  his  mother,  and  go  into 
the  land  of  Israel :  for  they  are  dead  which  sought  the  young  child's  life. 

Thus  the  designs  of  God  concerning  his  elect,  his  church, 

5* 


54  MATTHEW. 

and  his  truth,  seem  to  depend  upon  human  and  natural  events ; 
whereas,  in  reality,  God  disposes  and  orders  these  events 
according  to  his  own  designs.  God  humbles  himself,  to  give 
a  reason  for  his  conduct  toward  his  Son;  and  he  humbles  his 
Son,  by  making  him  seem  unable  to  save  his  life  but  only 
like  other  men.  The  malice  and  power  of  men  endure  as 
short  a  time  as  their  life;  God  alone,  almighty  and  eternal, 
is  terrible  in  his  anger.  To  wait  quietly  and  patiently,  till 
either  the  anger  of  men,  or  they  themselves  pass  away,  is  the 
most  proper  means  to  escape  that  anger  which  will  never 
pass  away. 

21.  And  he  arose,  and  took  the  young  child  and  his  mother,  and  came 
into  the  land  of  Israel. 

Obedience  ought  to  be  ready,  persevering,  and  indefatiga 
ble.  When  God  has  once  placed  us,  we  must  not  remove  our 
selves  of  our  own  accord,  and  without  knowing  his  will. 
Moses  leading  the  people  of  God  out  of  Egypt  into  the  land 
of  promise,  is  a  figure  of  Joseph,  who  brings  back  the  Son  of 
God  from  thence;  and  Joseph  represents  the  pastors,  who 
conduct  the  church  and  her  children  by  the  mission  and  the 
word  of  God.  How  happy  is  a  church,  whose  pastor  being, 
like  Joseph,  in  the  hand  of  God,  takes  and  carries  the  faith 
ful  in  his  bosom,  as  his  children,  to  convey  them  to  heaven, 
the  true  land  of  Israel. 

22.  But  when  he  heard  that  Archelaus  did  reign  in  Judea  in  the  room 
of  his  father  Herod,  he  was  afraid  to  go  thither:  notwithstanding,  being 
warned  of  God  in  a  dream,  he  turned  aside  into  the  parts  of  Galilee : 

The  joy  of  this  life  is  always  interrupted  by  sorrow.  God 
is  not  wont  to  free  his  servants  from  all  troubles  and  afflic 
tions  in  this  world.  Here  we  never  want  enemies ;  here  is 
always  somewhat  to  be  feared.  Christ  was  conducted  step 
by  step  by  his  Father ;  and  as  for  us,  we  would  fain  know 
immediately  all  the  designs  of  God  concerning  us.  Let  us 
then,  in  like  manner,  with  the  docility  and  submission  of  a 
child,  suffer  ourselves  to  be  led  and  directed,  out  of  obedience, 
and  according  to  the  example  of  the  Word  incarnate.  He  is 
light  itself,  and  yet  acts  as  if  he  was  not  so.  We  are  nothing 
but  darkness,  and  yet  will  needs  be  our  own  light. 


CHAPTER  III.  55 

23.  And  he  came  and  dwelt  in  a  city  called  Nazareth:  that  it  might 
be  fulfilled  which  was  spoken  by  the  prophets,  He  shall  be  called  a 
Nazarene. 

Jesus  Christ  a  true  Nazarene,  that  is,  holy,  separate  from 
all.  impurity,  and  consecrated  to  God.  A  Christian  ought  to 
be  such  in  proportion.  Let  us  learn  to  conceal  ourselves, 
and  to  keep  silence,  until  our  time  to  act  and  to  speak  is 
come.  If  Christ  go  up  to  Jerusalem,  it  is  only  to  worship 
God  according  to  the  law,  to  carry  on  the  work  which  he 
gave  him  to  perform,  and  to  finish  his  sacrifice.  Except  on 
these  occasions,  he  lives  private  and  concealed,  retired  from 
the  world,  and  shut  up  in  the  solitude  of  Nazareth :  this  is 
the  pattern  of  a  priest. 


CHAPTER  III. 

SECT.  I. — THE    MORTIFIED  LIFE  AND    PREACHING  OF   ST.  JOHN. 

1.  Ix-  those  days  came  John  the  Baptist,  preaching  in  the  wilderness 
of  Judea, 

After  a  retirement  of  thirty  years,  to  begin  the  exercise 
of  his  ministry  in  the  wilderness ;  to  prefer  the  country  to 
the  city,  the  poor  to  the  rich,  the  ignorant  to  the  learned,  is 
that  wherein  St.  John  will  have  but  few  imitators.  The  for 
wardness  and  usual  aims  of  preachers  are  here  condemned, 
in  the  very  beginning  of  the  gospel.  This  is  what  hinders 
the  fruit  of  it. 

2.  And  saying,  Repent  ye :  for  the  kingdom  of  heaven  is  at  hand. 
Repentance  is  the  true  preparation  for  the  kingdom  of 

heaven.  Let  this  therefore  keep  us  every  moment  prepared 
for  it,  because  this  kingdom  is  every  moment  approaching 
nearer  to  us.  If  this  kingdom  is  a  kingdom  of  love,  the 
repentance  which  prepares  us  for  it  must  likewise  be  a  re 
pentance  of  love.  It  is  from  thee,  0  Lord,  that  we  hope  to 
receive  both  this  love  and  this  repentance,  both  the  principle 
and  the  works. 


56  MATTHEW. 

3.  For  this  is  he  that  was  spoken  of  by  the  prophet  Esaias,  saying,  The 
voice  of  one  crying  in  the  wilderness,  Prepare  ye  the  way  of  the  Lord, 
make  his  paths  straight. 

Repentance  must  begin  by  taking  away  the  stops  and  hin- 
derances  of  salvation,  that  we  may  proceed  directly  toward 
God.  It  is  difficult  to  hear  this  voice,  except  in  the  wilder 
ness,  that  is,  in  retirement,  and  out  of  the  noise  and  hurry 
of  worldly  affairs;  or  at  least,  in  a  recollected,  intent,  and 
sedate  mind.  The  sinner  is  gone  too  far  from  God,  to  be 
called  back  any  otherwise  than  by  a  great  cry,  that  is  to  say, 
a  great  grace.  Repentance  is  not  the  business  of  a  moment, 
because  it  is  a  preparation  for  being  reconciled  with  God; 
nor  does  this  preparation  consist  only  in  a  few  thoughts  or 
words,  because  the  way  of  God  lies  in  the  will;  nor  is  this 
way  easy  to  be  prepared,  since  by  it  the  heart  must  pass 
from  darkness  to  light,  and  from  death  to  life ;  nor  is  all  this 
the  work  of  man,  because  the  preparations  of  the  heart  in 
man  are  from  the  Lord,  and  he  only  can  order  and  direct  his 
steps,  and  make  him  choose  and  delight  in  his  way. 

4.  And  the  same  John  had  his  raiment  of  camel's  hair,  and  a  leathern 
girdle  about  his  loins ;  and  his  meat  was  locusts  and  wild  honey. 

He  who  preaches  repentance,  ought  to  perform  it  himself, 
and  join  the  outward  part  to  the  inward.  This  persuades 
more  than  words.  All  is  singular  in  St.  John,  not  to  attract 
the  esteem  and  praises  of  men,  but  to  awaken  their  attention. 
A  fast  so  rigid  and  extraordinary  might  pass  for  excessive 
and  indiscreet;  but  when  the  finger  of  God  appears,  men 
must  hold  their  peace. 

5.  Then  went  out  to  him  Jerusalem,  and  all  Judea,  and  all  the  region 
round  about  Jordan. 

Those  who  direct  to  God  by  a  straiter  way,  are  most  sought 
to  by  such  as  really  desire  not  to  deceive  themselves,  but  to 
be  saved.  So  true  is  it,  that  one  does  not  discourage  sinners, 
and  drive  them  to  despair,  by  preaching  to  them  repentance, 
according  to  the  holy  severity  of  the  divine  law. 

6.  And  were  baptized  of  him  in  Jordan,  confessing  their  sins. 

One  part  of  repentance  is  to  bear  the  shame  and  confusion 
of  our  sins  in  confessing  them.  It  is  not  grievous  to  any  to 


CHAPTER  III.  5T 

show  this  shame  and  confusion  before  men,  except  only  to 
those  who  have  none  at  all  for  their  sins  before  God.  Sooner 
or  later  the  sinner  must  be  humbled,  because  every  sinner  is 
proud ;  but  this  humiliation  has  no  virtue  in  it,  unless  it  pro 
ceed  from  the  choice  or  acceptance  of  the  sinner. 

SECT.  II. — REPROACHES   AGAINST   THE   PHARISEES. 

7.  f  But  when  he  saw  many  of  the  Pharisees  and  Sadducees  come  to 
his  baptism,  he  said  unto  them,  0  generation  of  vipers,  who  hath  warned 
you  to  flee  from  the  wrath  to  come  ? 

A  disinterested  and  impartial  preacher  or  director  (of  the 
conscience)  spares  no  one.  The  holy  rigour  which  he  exer 
cises  is  infinitely  better  than  a  false  mildness;  this  only  lulls 
the  sinner  asleep  in  his  vices;  that  wakes  him,  makes  him 
thoroughly  sensible  of  his  condition,  and  shakes  his  conscience 
with  a  saving  fear.  To  treat  a  sinner  harshly,  in  order  to 
humble  him,  is  not  to  insult  him ;  it  is  only  piercing  the  skin 
with  a  charitable  hand,  to  take  down  the  swelling  of  his  pride. 

8.  Bring  forth  therefore  fruits  meet  for  repentance : 

Unhappy  he,  whose  life  passes  away  in  promises,  desires, 
and  barren  designs  of  repentance !  God  requires  of  us  real 
works,  and  such  as  are  (in  some  measure)  proportioned  to 
our  sins.  No  fruit,  except  that  of  charity,  is  worthy  of  God, 
who  is  charity  itself.  A  fruit  of  self-love,  such  as  is  a  servile 
fear,  cannot  be  (acceptable  to)  his  justice.  The  exercises  of 
repentance  cannot  please  him,  but  by  the  spirit  of  repentance, 
which  consists  of  a  true  change  of  mind,  a  sincere  grief,  and 
a  penitent  love. 

9.  And  think  not  to  say  within  yourselves,  We  have  Abraham  to  our 
father:  for  I  say  unto  you,  that  God  is  able  of  these  stones  to  raise  up 
children  unto  Abraham. 

The  virtue  of  fathers  is  of  no  advantage  to  children,  unless 
they  tread  in  the  same  steps.  God  has  no  need  of  us  to  serve 
him,  because  he  can  make  worshippers  of  the  most  hardened 
sinners,  can  change  hearts  of  stone  into  tender  lovers  of  his 
law,  and  form  children  out  of  the  most  mercenary  slaves.  Oh 
that  this  heart,  0  Lord,  hitherto  so  hard  and  servile,  may 


58  MATTHEW. 

feel  the  effects  of  this  sovereign  power !     Vouchsafe  to  show 
thy  glory  in  making  me  a  child  of  faith  and  promise. 

10.  And  now  also  the  axe  is  laid  unto  the  root  of  the  trees:  therefore 
every  tree  which  bringeth  not  forth  good  fruit  is  hewn  down,  and  cast 
into  the  fire. 

Let  us  always  look  upon  death  as  ready  to  surprise  us. 
Let  us  well  consider  this  truth,  that  to  be  saved,  it  is  not 
enough  that  we  do  no  evil  works,  but  we  must  do  good  ones. 
No  works  are  such  except  those  which  God  works  in  men  by 
his  grace,  and  which  men  return  to  God  by  their  charity. 
Damnation  consists  of  two  things;  the  one,  eternal  excom 
munication,  in  being  separated  from  the  body  of  Christ,  and 
from  the  presence  of  God,  without  the  least  hope  of  recovery  ; 
the  other,  eternal  punishment  by  fire.  Let  us  fear  this  pu 
nishment  ;  but  let  us  more  fear  that  eternal  excommunication. 

11.  I  indeed  baptize  you  with  water  unto  repentance:  but  he  that 
cometh  after  me  is  mightier  than  I,  whose  shoes  I  am  not  worthy  to  bear : 
he  shall  baptize  you  with  the  Holy  Ghost,  and  with  fire : 

The  greatest  saints  are  nothing  before  Jesus  Christ.  The 
Holy  Ghost  (which  Christ  alone  can  give)  overflowing  the 
soul,  purifies,  transforms,  and  lifts  it  up  to  God.  The  less 
the  minister  attributes  to  himself  the  work  of  God  in  the  soul, 
the  more  he  advances  it  there.  The  outward  part  only  belongs 
to  him;  but  God  alone  sanctifies,  who  can  work  upon  the 
heart,  subject  it  to  himself  by  his  Spirit,  and  make  a  new 
heart  of  it.  What  should  I  do,  0  Lord,  if  thou  didst  not 
wash  me  often  in  the  laver  of  thy  blood,  and  purify  me  in 
the  fire  of  thy  charity  ? 

12.  Whose  fan  is  in  his  hand,  and  he  will  thoroughly  purge  his  floor, 
and  gather  his  wheat  into  the  garner;  but  he  will  burn  up  the  chaff 
with  unquenchable  fire. 

The  present  and  visible  church  is  the  floor,  where  the  corn 
is  as  yet  mingled  with  the  chaff,  the  elect  with  the  reprobate. 
The  agitation  of  persecution,  or  the  salutary  suffering  for  the 
truths  of  the  gospel,  separate  them  in  this  life  the  one  from 
the  other ;  the  fan  of  the  last  judgment  shall  remove  them 
from  the  floor,  in  order  to  be  either  carried  into  the  garner, 
or  cast  into  the  fire.  Terrible,  but  inevitable  separation! 


CHAPTER  III.  59 

We  shall  eternally  belong  either  to  the  one  or  the  other ;  and 
out  of  the  floor,  we  shall  be  the  same  that  we  have  been  in  it, 
either  chaff  or  wheat.  Grant,  0  Lord,  that  I  may  have  a 
heart,  not  as  of  chaff,  feeble,  light,  empty,  barren,  and  tossed 
about  with  every  wind ;  but  as  of  wheat,  pure,  full  of  sub 
stantial  virtue,  firm  in  goodness,  fruitful  in  good  works,  and 
fit  to  become  the  bread  of  God,  after  having  been  bruised 
under  the  millstone  of  the  cross,  kneaded  in  the  water  of 
affliction,  and  baked  with  the  fire  of  charity ! 

SECT.  III. — THE   BAPTISM    OF   CHRIST. 

13.  H  Then  cometh  Jesus  from  Galilee  to  Jordan  unto  John,  to  be  bap 
tized  of  him. 

Jesus  clothes  himself  with  us  and  our  sins,  that  he  may 
clothe  us  with  himself  and  his  righteousness.  He  takes,  and, 
as  it  were,  deifies  in  himself  the  marks,  effects,  punishment, 
and  remedy  of  sin.  If  Christ,  being  innocence  itself,  not 
withstanding  chooses  to  bear  the  shame  of  sin,  in  passing  for 
a  sinner,  to  subject  himself  to  (a  sort  of)  public  penance,  and 
oblige  himself  by  this  ceremony  to  all  the  duties  of  a  true 
penitent;  let  us  be  ashamed  of  our  pride,  injustice,  and 
impenitence. 

14.  But  John  forbade  him,  saying,  I  have  need  to  be  baptized  of  thee, 
and  comest  thou  to  me  ? 

How  holy  and  lovely  is  that  contest,  which  arises,  on  either 
side,  from  nothing  but  humility  !  The  designs  of  God  are  in 
comprehensible,  even  to  the  saints.  There  is  no  person  but 
has  need  of  being  purified  by  Christ;  let  us  go  to  him  with 
confidence  every  moment,  because  every  moment  we  have  need 
of  his  grace.  An  important  lesson  this,  which  God  here,  at 
the  very  first,  delivers  to  us  by  his  apostle;  the  necessity 
which  we  have  of  a  Saviour  and  of  his  grace,  were  we  as  inno 
cent  and  as  penitent  as  St.  John. 

15.  And  Jesus  answering  said  unto  him,  Suffer  it  to  be  so  now:  for 
thus  it  becometh  us  to  fulfil  all  righteousness.     Then  he  suffered  him. 

The  humility  of  Jesus  could  not  but  surmount  that  of  St. 
John.  In  the  former,  it  is  firm  and  persevering,  without  heat 
or  obstinacy ;  in  the  latter,  obedient  and  submissive,  without 


60  MATTHEW. 

flagging  and  growing  weak.  He  who  is  truly  humble,  lets 
slip  no  opportunity  of  humbling  himself  without  improving  it. 
Those  who  are  to  preach  this  virtue,  ought  to  make  it  appear 
in  their  life  and  conversation.  Christian  righteousness  is 
almost  all  included  in  humility  and  repentance ;  because  these 
include  all  sorts  of  good  works,  at  least  in  the  preparation 
and  disposition  of  the  heart.  Prepare  mine,  0  Lord !  re 
plenish  it  out  of  the  fulness  of  thy  own ! 

16.  And  Jesus,  when  he  was  baptized,  went  up  straightway  out  of  the 
water:  and,  lo,  the  heavens  were  opened  unto* him,  and  he  saw  the  Spirit 
of  God  descending  like  a  dove,  and  lighting  upon  him :  17.  And  lo  a 
voice  from  heaven,  saying,  This  is  my  beloved  Son,  in  whom  I  am  well 
pleased. 

Nothing  pleases  God  but  in  his  Son.  The  baptized  [who 
truly  receive  Christ]  enter  into  the  divine  filiation,  and  are 
made  a  part  of  this  beloved  Son  by  the  grace  of  adoption. 
God  bestows  no  favour,  and  pardons  no  sin,  but  through  the 
merits  and  for  the  sake  of  his  Son.  The  certain  way  for  a 
man  not  to  be  refused,  is  never  to  present  himself  before  God 
in  prayer,  but  together  with  Jesus  Christ ;  to  ask  nothing  but 
in  his  name,  to  do  nothing  but  by  his  Spirit,  to  hope  for 
nothing  but  through  his  mediation,  and  to  offer  nothing  to 
God  but  in  the  union  of  this  Son,  and  in  offering  him  to  the 
Father. 


CHAPTER  IY. 

SECT.  I. — THE   FAST  AND   TEMPTATION   OF   CHRIST. 

1.  THEN  was  Jesus  led  up  of  the  Spirit  into  the  wilderness  to  be 
tempted  of  the  devil. 

Thus  the  Holy  Ghost  received  at  baptism,  inclines  the 
Christian  to  retirement  and  a  retreat  from  the  world.  The 
more  a  man  is  devoted  to  God,  the  more  ought  he  to  expect 
temptation.  See  here  an  excess  of  charity  and  humility  in 
Christ,  who  exposes  himself  to  the  temptation  of  the  devil, 
that  he  may  overcome  for  us  the  lust  of  the  flesh,  the  lust  of 
the  eyes,  and  the  pride  of  life.  We  seek  retirement,  that  we 


CHAPTER  IV.  61 

may  shun  temptation,  and  we  do  well,  because  we  are  weak. 
Jesus  goes  into  the  wilderness  on  purpose  to  be  tempted  there, 
because  he  goes  to  overcome  for  us,  clothed  in  our  weakness 
without,  full  of  his  own  divine  strength  within. 

2.  And  when  he  had  fasted  forty  days  and  forty  nights,  he  was  after 
ward  ahungered. 

Fasting,  and  all  mortification  of  the  flesh,  has  been  under 
gone,  sanctified,  taught,  and  rendered  easy  by  Jesus  Christ. 
The  devil  makes  use  of  our  body  to  tempt  us ;  we  ought  to 
use  it  to  engage,  disarm,  and  vanquish  him.  He  turns  the 
strength  and  vigour  of  the  body  against  us ;  we  must,  by 
weakening  it,  turn  it  into  arms  against  him.  Assist  me, 
Lord,  to  do  this  salutary  violence  to  my  rebellious  flesh. 
Give  me  the  strength  and  fidelity  which  thou  has  merited  for 
me  by  thy  holy  fast,  to  follow  thy  example,  to  obey  the 
church,  and  to  fight  against  sin  in  myself. 

3.  And  when  the  tempter  came  to  him,  he  said,  If  thou  be  the  Son  of 
God,  command  that  these  stones  be  made  bread. 

The  gluttony  of  Adam  is  cured  by  the  fasting  of  Christ. 
No  necessity  should  induce  us  to  relinquish  the  methods  of 
God's  ordinary  providence,  since  Christ  himself  does  not  do 
it.  It  is  never  necessary  to  desire  miracles  for  the  wants  of 
the  body:  it  is  oftenmost  most  expedient  not  to  desire  them; 
and  it  is  always  the  surest  way  to  leave  God  to  act  of  him 
self.  We  often  beg  to  be  delivered  from  some  evil  and 
necessity ;  and  it  is  by  this  very  means  that  God  designs  to 
show  us  his  mercy  and  to  secure  our  salvation. 

4.  But  he  answered  and  said,  It  is  written,  Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the  mouth  of  God. 

Providence  makes  use  of  every  thing,  and  is  confined  to 
nothing ;  God  being  able  to  nourish  with  his  word  the  body 
as  well  as  the  soul.  Trust  in  God,  in  the  greatest  necessities, 
saves  abundance  of  disquiets,  temptations,  and  sins.  He  who 
gave  us  life  before  we  could  desire  it,  can  he  want  either 
power  or  will  to  conserve  it,  after  having  loaded  us  with  bene 
fits,  and  given  us  his  own  Son  ? 

VOL.  I.— 6 


62  MATTHEW. 

5.  Then  the  devil  taketh  him  up  into  the  holy  city,  and  setteth  him 
on  a  pinnacle  of  the  temple, 

The  most  holy  persons,  as  well  as  Christ,  are  often  left  to 
the  power  of  the  devil.  The  devil  lifts  up,  only  in  order  to 
cast  down  and  destroy.  We  could  never  believe  how  much 
power  the  devil  still  retains  over  us,  so  long  as  our  regenera 
tion  and  adoption  continue  imperfect,  did  we  not  see  an  in 
stance  of  it  even  in  the  person  of  Christ,  the  Son  of  God  by 
nature,  over  whom  he  never  had  any  manner  of  right.  It  is 
in  our  stead,  and  for  our  sakes,  that  he  suffers  this  outrageous 
attempt  of  the  evil  spirit ;  and  it  is  by  this  that  he  weakens 
his  power,  diminishes  his  rights,  and  hinders  him  from  en 
croaching  upon  us. 

6.  And  saith  unto  him,  If  thou  be  the  Son  of  God,  cast  thyself  down: 
for  it  is  written,  He  shall  give  his  angels  charge  concerning  thee:  and 
in  their  hands  they  shall  bear  thee  up,  lest  at  any  time  thou  dash  thy 
foot  against  a  stone. 

The  curiosity  of  Adam,  presumptuous  confidence  in  God's 
assistance,  and  superstitious  credulity,  are  cured  by  this  second 
temptation.  It  is  because  Christ  is  the  Son  of  G-od,  that  he 
takes  so  much  care  not  to  tempt  his  Father.  His  confidence 
is  perfect,  but  prudent,  subject  to  the  disposition  of  God,  and 
regulated  by  his  will.  The  devil  lays  snares  for  us  by  the 
means  of  the  Scripture,  and  of  the  most  sacred  things.  He 
often  inspires  into  souls  a  false  confidence  in  God,  in  order 
to  make  them  lose  the  true,  and  thereby  cast  them  into 
despair,  when  they  see  they  are  deserted  by  God  in  that 
danger  into  which  they  have  so  rashly  brought  themselves. 

7.  Jesus  said  unto  him,  It  is  written  again,  Thou  shalt  not  tempt  the 
Lord  thy  God. 

To  desire  to  know  the  power  and  mysteries  of  God  by  sensi 
ble  experience,  is  no  other  than  to  tempt  him.  Faith  is  suffi 
cient  to  a  sincere  heart.  We  render  ourselves  unworthy  of 
the  protection  of  God,  and  of  the  supports  of  his  ordinary 
providence,  when  we  create  new  wants  to  ourselves  without 
necessity,  and  contrary  to  his  will.  Nothing  is  more  common 
than  to  tempt  God ;  and  because  it  is  a  sin  so  very  common, 
we  take  no  notice  at  all  of  it. 


CHAPTER  IV.  63 

8.  Again,  the  devil  taketh  him  up  into  an  exceeding  high  mountain, 
and  sheweth  him  all  the  kingdoms  of  the  world,  and  the  glory  of  them; 

The  vanity,  pride,  and  ambition  of  Adam  are  cured  by  the 
third  temptation  of  Jesus  Christ,  the  new  Adam.  To  love  to 
see  the  pomps  and  riches  of  the  world,  is  to  expose  ourselves 
to  this  temptation.  We  certainly  open  our  heart  to  the  love 
of  false  riches,  when  we  open  our  mouth  to  praise  them  in 
others.  Parents  do  the  devil's  office,  when  they  raise  in  their 
children  an  esteem  and  desire  of  advancement,  of  great  wealth, 
and  of  the  glory  of  the  world,  by  causing  them  to  see  and 
admire  these  things  in  others. 

9.  And  saith  unto  him,  All  these  things  will  I  give  thee,  if  thou  wilt 
fall  down  and  worship  me. 

The  devil  promises  that  which  is  not  his  own.  God  seems 
to  give  up  riches  and  honours  to  the  power  of  the  devil,  and 
of  those  who  belong  to  him,  as  things  unworthy  of  his  elect. 
How  can  a  child  of  God  esteem  and  set  his  heart  upon  them  ? 
The  devil  discovers  himself  by  this  promise;  for  God  has 
never  promised  to  his  servants  these  false  riches,  any  other 
wise  than  to  represent  to  them  the  promise  of  the  true  and 
eternal  riches.  Would  to  God,  the  world  were  not  so  full  of 
persons  who  make  wealth  their  god,  and  fall  down  and  worship 
those  who  bestow  it ! 

10.  Then  saith  Jesus  unto  him,  Get  thee  hence,  Satan:  for  it  is  written, 
Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou  serve. 

God  alone  is  truly  worthy  of  our  service,  adoration,  and 
love.  To  worship,  is  not  to  say,  I  worship  and  adore  thee ; 
but  it  is  to  be  really  obedient  to  God,  and  from  the  bottom 
of  the  heart  to  prefer  his  will  before  all  things,  to  live  and 
act  only  for  him,  and  to  esteem  nothing  but  him,  or  with  rela 
tion  to  him.  When  we  see  men  busied  and  employed  about 
every  thing  except  their  God,  can  we  believe  that  there  are 
many  who  worship  and  serve  him  only?  Grant,  0  Lord, 
that  by  thy  grace,  I  may  be  among  the  small  number  of  those 
who  worship  thee  in  truth,  and  serve  none  but  thee ! 

11.  Then  the  devil  leaveth  him,  and,  behold,  angels  came  and  minis 
tered  unto  him. 

God  generally  makes  joy  and  consolation  succeed  temptation 
and  trouble.  He  does  not  send  invisible  angels  to  comfort 


64  MATTHEW. 

those  who,  for  his  sake,  have  suffered  the  assaults  of  the 
devil  or  of  the  world;  but  a  vigilant  director,  (of  the  con 
science,)  a  charitable  pastor,  or  a  faithful  friend,  is  a  visible 
angel,  who  receives  from  God  an  invisible  mission  to  go  to 
the  assistance  of  a  soul  which  is  in  trouble.  When  will  it  be, 
0  my  Saviour,  that  our  temptation  being  finished,  and  the 
devil  having  left  us,  we  shall  serve  thee  in  perfect  peace,  in 
the  company  of  angels,  and  be  forever  satisfied  with  the  en 
joyment  of  thyself? 

SECT.  n. — CHRIST'S  RESIDENCE  AT  CAPERNAUM. — HIS  EX 
HORTATION  TO  REPENTANCE. 

12.  T[  Now  when  Jesus  had  heard  that  John  was  cast  into  prison,  he 
departed  into  Galilee ; 

It  is  prudence  and  humility  to  avoid  danger  and  persecu 
tion.  To  wait  for  it  without  necessity,  and  to  no  good  pur 
pose,  is  to  expose  one's  neighbour  to  the  temptation  of  doing 
evil,  and  one's  self  to  the  danger  of  sinking  under  it.  When 
the  passions  of  men  are  raised,  we  imitate  Jesus  Christ  by 
taking  out  of  their  way  even  the  most  innocent  occasions. 

13.  And  leaving  Nazareth,  he  came  and  dwelt  in  Capernaum,  which 
is  upon  the  sea  coast,  in  the  borders  of  Zebulun  and  Nephthalhn :' 

As  Christ  came  to  Nazareth  out  of  obedience,  so  he  goes 
from  thence  upon  the  same  motive :  necessity  pointing  out 
the  will  and  command  of  God.  He  has  no  other  choice  but 
the  persevering  mind  to  do  the  will  of  his  Father. 

14.  That  it  might  be  fulfilled  which  was  spoken  by  Esaias  the  prophet, 
saying,    15.  The  land  of  Zebulun,  and  the  land  of  Nephthalim,  by  the 
way  of  the  sea,  beyond  Jordan,  Galilee  of  the  Gentiles ; 

Christ  will  not  begin  his  preaching  in  his  own  country,  nor 
among  his  own  relations.  All  the  ways  and  steps  of  Jesus 
Christ  are  marked  out  in  the  Scriptures,  that  he  might  be  a 
man  of  obedience  in  all  the  stages  of  his  life.  We  imitate  him 
but  ill,  when  we  resolve  to  be  governed  by  none  but  ourselves, 
and  to  do  nothing  but  our  own  will. 

16.  The  people  which  sat  in  darkness  saw  great  light;  and  to  them 
which  sat  in  the  region  and  shadow  of  death  light  is  sprung  up. 

Darkness  cannot  possibly  merit  light,  nor  the  sinner  the 


CHAPTER  IV.  65 

mercy  of  God ;  but  yet  light  is  pleased  to  shine  through  the 
thickest  darkness,  and  God  to  show  mercy  to  the  most  miser 
able.  To  me,  0  Lord,  thou  hast  already,  and  dost  still  show 
this  mercy,  as  often  as  thou  dost  not  abandon  me  to  my  own 
darkness.  If  the  light  of  grace  be  not  joined  to  that  of  the 
gospel,  the  latter  does  nothing  else  but  blind,  as  it  blinded 
the  Jews.  My  God,  let  not  these  two  lights  be  separated 
in  me! 

17.  fl  From  that  time  Jesus  began  to  preach,  and  to  say,  Repent:  for 
the  kingdom  of  heaven  is  at  hand. 

Jesus  begins  his  preaching,  not  by  flattering  men  in  their 
inclinations,  but  by  that  which  is  most  necessary  for  them. 
Repentance  is  the  only  gate  of  heaven  for  sinners ;  he  who 
pretends  to  show  any  other,  is  not  a  guide,  but  a  seducer. 
Whenever  Christ  comes  to  men,  whether  by  his  incarnation, 
or  by  the  eucharist,  or  by  the  last  judgment,  the  kingdom  of 
heaven  is  then  at  hand,  and  repentance  must  always  go  forth 
to  meet  him.  Nothing  but  a  penitent  heart  can  perform  re 
pentance  ;  and  this  heart  is  the  gift  of  God.  To  will  and  to 
do  is  chiefly  the  work  of  God  in  repentance,  because  it  is  that 
to  which  man  is  most  averse. 

SECT.  III. — THE    CALLING    OF   PETER   AND   ANDREW,  JAMES 
AND   JOHN. 

18.  Tf  And  Jesus,  walking  by  the  sea  of  Galilee,  saw  two  brethren, 
Simon  called  Peter,  and  Andrew  his  brother,  casting  a  net  into  the  sea: 
for  they  were  fishers. 

Jesus  chooses  the  simple  and  the  poor,  to  intrust  them 
with  the  treasures  of  faith,  of  the  ministry,  and  of  the  know 
ledge  of  salvation.  Let  us  learn  from  hence,  not  to  judge  of 
the  call  to  ecclesiastical  dignities  by  birth,  wit,  or  natural 
talents.  He  calls  and  blesses  those  who  are  busied  in  an 
innocent  and  quiet  employment.  To  pass  immediately  from 
a  tumultuous  and  distracting  employment  to  the  ministry  of 
peace  and  holiness :  is  this  to  follow  his  Spirit  ? 

19.  And  he  saith  unto  them,  Follow  me,  and  I  will  make  you  fishers 
of  men. 

It  is   a  very  great   honour   to  follow  Christ,  and  to  be 

6*  E 


66  MATTHEW. 

admitted  to  a  partnership  in  his  priesthood;  but  unhappy 
those,  who  do  not  wait  for  the  call  of  God !  To  presume  to 
take  the  name  and  employment  of  "fishers  of  men,"  and  yet 
never  to  cast  the  net  of  the  divine  word :  is  this  according  to 
the  design  and  intention  of  Christ?  He  who  follows  Jesus 
Christ  in  order  to  be  a  fisher  of  men,  only  in  consulting  his 
own  inclination  for  this  employment,  and  does  not  follow  him 
in  imitating  his  virtues,  and  guiding  himself  by  his  Spirit, 
though  he  does  not  perhaps  enter  as  a  thief,  yet  at  least  he 
lives  like  a  hireling. 

20.  And  they  straightway  left  their  nets,  and  followed  him. 

How  powerful  is  the  voice  of  Jesus  Christ !  Let  us  remem 
ber  to  beseech  .him  often,  that  he  would  be  pleased  to  speak 
to  our  hearts  and  make  us  obedient  to  him.  Vices  and  in 
veterate  habits  are  a  sort  of  nets,  which  sinners  are  abun 
dantly  more  unwilling  to  leave,  than  Peter  and  Andrew  were 
to  leave  theirs;  but  every  thing  is  equally  possible  to  him 
who  can  do  all  things.  These  poor  men  leave  indeed  only 
nets;  but  they  certainly  leave  a  great  deal  who  reserve 
nothing  for  themselves. 

21.  And  going  on  from  thence,  he  saw  other  two  brethren,  James  the 
son  of  Zebedee,  and  John  his  brother,  in  a  ship  with  Zebedee  their 
father,  mending  their  nets  ;  and  he  called  them. 

Sometimes  God  is  pleased  to  unite  by  grace  those  who  are 
already  united  by  nature,  to  show  that  he  does  not  design  to 
destroy,  but  to  repair  it;  sometimes  he  separates  them  to 
prove  their  sincerity,  to  show  the  force  of  his  grace  and  of 
his  love;  to  make  known  his  sovereign  power,  and  that  ho 
chooses  his  ministers  with  distinction,  and  with  the  greatest 
wisdom.  There  is  a  time  to  cast  the  nets  into  the  sea,  that 
is,  to  labour  for  the  salvation  of  others ;  and  a  time  to  mend 
them,  that  is,  for  a  man  to  prepare  himself  for  labour,  to 
make  the  best  amends  he  can  for  his  wandering  and  other  im 
perfections,  by  prayer  and  retirement,  to  gain  new  strength, 
and  to  fortify  himself  against  the  dangers  to  which  he  may 
probably  be  exposed. 

22.  And  they  immediately  left  the  ship  and  their  father,  and  followed  him. 
We  must  renounce  all  human  expectations,  and  all  the 


CHAPTER  IV.  67 

tenderness  of  nature,  (represented  here  by  the  nets  and  the 
father  of  these  apostles,)  in  order  to  enter  into  the  ministry 
with  a  true  apostolic  spirit.  And  what  shall  we  not  find  in 
thee,  0  Jesus,  if  we  leave  all  for  thy  sake !  He  who  but  just 
now  united  brethren,  by  calling  them  to  the  ministry  of  grace, 
now  separate  the  sons  from  their  father,  to  teach  them  to 
obey  God  at  the  expense  of  all  things,  and  to  prefer  the 
honour  of  serving  him  in  poverty  and  humility  to  all  the 
comforts  of  a  father's  house. 

SECT.  IV.— THE   PREACHING,  MIRACLES,  AND   REPUTATION 
OF   CHRIST. 

23.  fl  And  Jesus  went  about  all  Galilee,  teaching  in  their  synagogues, 
and  preaching  the  gospel  of  the  kingdom,  and  healing  all  manner  of 
sickness  and  all  manner  of  disease  among  the  people.  24.  And  his  fame 
went  throughout  all  Syria :  and  they  brought  unto  him  all  sick  people 
that  were  taken  with  divers  diseases  and  torments,  and  those  which 
were  possessed  with  devils,  and  those  which  were  lunatic,  and  those 
that  had  the  palsy ;  and  he  healed  them.  25.  And  there  followed  him 
great  multitudes  of  people  from  Galilee,  and  from  Decapolis,  and  from 
Jerusalem,  and  from  Judea,  and  from  beyond  Jordan. 

See  here  the  perfect  pattern  of  an  evangelical  preacher. 
(1.)  To  go  to  seek  out  sinners  on  every  side,  that  he  may 
show  them  the  way  to  heaven.  (2.)  To  preach  "  the  gospel 
of  the  kingdom,"  not  with  a  servile  spirit,  but  with  a  freedom 
worthy  of  the  King  whom  he  serves,  and  of  the  kingdom  which 
he  proclaims.  (3.)  To  make  his  reputation  and  the  confi 
dence  of  the  people  subservient,  not  to  his  own  interest,  but 
to  the  good  of  souls,  and  to  the  establishing  the  kingdom  of 
God.  (4.)  To  speak  nothing  but  what  may  tend  toward 
salvation.  (5.)  To  preaching  to  join  the  exercise  of  works  of 
mercy  and  temporal  assistance  as  often  as  he  can.  (6.)  To 
assist  all  those  who  apply  to  him  as  penitents,  how  great  sin 
ners,  and  of  what  condition  soever  they  be.  (7.)  To  take 
care  to  make  them  sensible,  that  diseases,  and  all  kinds  of 
temporal  evils,  are  the  effects  of  sin ;  that  whether  God  be 
pleased  to  remove  them  or  not,  it  is  for  the  good  of  the  soul, 
and  to  promote  our  eternal  salvation ;  and  that  the  power 
which  he  makes  appear  in  healing  them,  is  a  sure  pledge  of 
the  power  of  his  grace  in  healing  our  souls. 


MATTHEW. 


CHAPTER  V. 

SECT.  I. — THE   EIGHT   BEATITUDES. 

1.  AND  seeing  the  multitudes,  he  went  up  into  a  mountain :  and  when 
he  was  set,  his  disciples  came  unto  him : 

Since  all  Christians  are  the  disciples  of  Christ,  they  have 
all  a  right  to  hear  his  word.  To  this  end  they  must  have  a 
disciple's  heart,  humble,  full  of  respect,  teachable,  swift  'to 
hear,  eager  to  learn,  and  faithful  to  obey.  To  go  up  with 
Christ,  is  to  lift  up  one's  heart  from  the  earth,  in  order  to 
hear  the  truths  of  heaven.  To  sit  down,  is  to  hear  them  with 
calmness,  peace,  and  repose  of  mind.  To  come  unto  this 
divine  Master,  is  to  be  united  to  him,  and  to  hear  him  with 
faith,  attention,  and  love  for  his  word. 

2.  And  he  opened  his  mouth,  and  taught  them,  saying, 

How  great  is  the  mercy  of  God  toward  man,  in  that  wisdom 
herself  is  sent  to  instruct  him,  not  by  angels  nor  by  prophets, 
nor  in  dreams  nor  in  figures,  but  with  her  own  mouth,  and  in 
her  own  words.  When  we  open  the  New  Testament,  it  is  the 
mouth  of  Christ  which  is  opened  for  us.  It  is  no  other  than 
to  shut  it  from  Christians,  either  to  wrest  this  holy  book  out 
of  their  hands,  or  to  keep  it  closed  up,  by  taking  from  them 
the  means  of  understanding  it. 

3.  Blessed  are  the  poor  in  spirit:  for  theirs  is  the  kingdom  of  heaven. 
The  first  lesson  of  Christ  is  concerning  poverty  and  Chris 
tian  humility.     To  be  poor  in  possessing  much,  is  to  be  dis 
engaged  from  wealth,  to  use  it  like  a  poor  man,  and  to  look 
upon  it  as  a  burden  or  as  a  trust.     Happy  then  those  souls 
who  have  embraced  the  state  of  poverty  and  humility  of  spirit, 
provided  they  have  the  spirit  of  that  state!     The  kingdom 
of  heaven  is  theirs,  provided  nothing  of  the  kingdom  of  earth 
live  and  reign  in  their  heart.     Covetousness  is  of  so  malig 
nant  a  nature,  that  one  may  have  the  poison  of  riches  in  the 
midst  of  poverty;  grace  is  so  powerful,  that  one  may  have 


CHAPTER  V.  69 

the  blessing  of  poverty  in  the  midst  of  riches.  God  by  no 
means  permits  himself  to  be  outdone  in  generosity;  he  gives 
all  for  all,  or  rather,  all  for  nothing :  heaven  for  earth,  him 
self  for  us.  In  what  does  the  kingdom  of  heaven  in  this  life 
consist,  but  in  the  riches  of  faith,  the  grace  of  God,  his  truth, 
his  Spirit,  etc.  ?  And  to  whom  does  he  communicate  them 
more  abundantly,  but  to  those  who  are  most  disengaged  for 
his  sake  from  the  good  things  of  the  world  ? 

4.  Blessed  are  they  that  mourn:  for  they  shall  be  comforted. 

The  second  lesson  of  Christ  teaches  us,  that  the  afflictions 
which  men  suffer  for  the  sake  of  God,  and  the  tears  of  re 
pentance  which  they  shed  for  their  own  sins,  and  for  those 
of  others,  are  sources  of  true  comfort.  Every  one  flies  from 
tears,  and  seeks  after  joy;  and  yet  true  joy  must  necessarily 
be  the  fruit  of  tears.  Self-love,  pride,  and  covetousness  have 
their  sorrow  and  their  tears ;  but  God  wipes  away  only  those  of 
humility,  charity,  poverty,  and  repentance.  May  the  sweets 
of  temporal  prosperity,  of  the  favour  of  men,  and  of  the 
diversions  of  the  world,  be  forever  far  removed  from  me, 
because  they  are  inconsistent  with  thine,  0  my  God,  and  with 
the  consolations  of  thy  Spirit. 

5.  Blessed  are  the  meek:  for  they  shall  inherit  the  earth. 

The  third  lesson  of  Christ  is  the  meekness  of  charity,  in 
heart,  in  countenance,  and  in  word.  It  is  no  small  victory 
for  a  man  to  subdue  the  severity  of  his  temper.  The  meek 
ness  which  leads  to  blessedness  is  not  a  meekness  of  constitu 
tion,  of  artifice,  or  of  deceit;  but  a  meekness  of  grace,  of 
charity,  and  of  patience.  It  is  disposed  to  suffer  itself  to  be 
spoiled  of  all  in  this  world;  but  of  what  treasures,  what  in 
heritances,  does  it  not  put  us  into  possession  in  the  land  of 
the  living?  To  possess  the  land  of  our  heart  in  patience,  is 
the  beginning  of  the  perfect  kingdom  of  charity  and  the  fruit 
of  Christian  meekness.  Instruct  us,  Lord,  in  this  virtue,  thou 
who  art  the  master  and  the  teacher  of  it ! 

6.  Blessed  are  they  which  do  hunger  and  thirst  after  righteousness : 
for  they  shall  be  filled. 

The  fourth  lesson  of  Christ  shows  us,  that  a  zeal  for 
righteousness  and  perfection,  a  hatred  of  sin  and  of  the  un- 


70  MATTHEW. 

righteousness  'of  the  age,  and  the  desire  of  the  sovereign  and 
eternal  righteousness,  ought  to  be  the  sole  hunger  and  thirst 
of  our  heart.  The  salutary  hunger  is  after  that  alone  which 
can  nourish  and  satisfy  our  soul  according  to  God.  The 
hunger  after  every  thing  else  is  either  a  disease  of  the  body, 
or  a  folly  of  the  mind.  May  I  hunger  after  nothing  but 
thee,  0  my  God,  because  thou  alone  canst  feed  me  here  on 
earth  and  satisfy  me  in  heaven  ! 

7.  Blessed  are  the  merciful :  for  they  shall  obtain  mercy. 

The  fifth  lesson  of  Christ  is  compassion  on  the  miseries  of 
others,  which  consists  in  aiding  them  with  our  substance,  our 
counsel,  our  cares,  and  our  prayers,  both  for  the  body  and 
the  soul.  Mercy  is  not  purchased  but  at  the  price  of  mercy 
itself;  and  this  price  is  even  a  gift  of  the  mercy  of  God.  We 
think  ourselves  disposed  to  show  great  instances  of  mercy, 
when  we  perceive  ourselves  inclined  to  pardon  great  injuries ; 
when  perhaps  it  is  either  because  the  opportunities  for  it  are 
at  a  distance,  or  because  there  may  be  honour  in  doing  it, 
and  danger  in  the  contrary.  But  as  for  those  little  instances 
of  mercy  which  we  have  every  day  many  opportunities  of 
showing,  by  reason  of  aversions,  peevish,  troublesome,  con 
tradicting,  and  unequal  humours,  light  offences,  small  dif 
ferences,  and  the  like,  with  how  much  difficulty  do  we  exercise 
them,  if  we  do  it  at  all !  He  who  gratifies  his  resentment, 
when  he  thinks  he  can  do  it  without  being  damned,  ought  to 
fear  that  his  compassion  is  only  servile  and  mercenary  on  the 
greater  occasions.  What  mercy  can  those  vindictive  persons 
hope  for,  who  forgive  nothing,  and  are  always  ready  to  imbrue 
their  hands  in  the  blood  of  their  brethren  ? 

8.  Blessed  are  the  pure  in  heart :  for  they  shall  see  God. 

The  sixth  lesson  of  Christ  is,  that  the  purity  of  a  heart, 
either  preserved  after  baptism,  or  repaired  by  repentance, 
consists  in  loving  God  alone.  Filthy  objects  are  not  the  only 
things  which  defile  the  heart ;  whatever  it  loves  contrary  to 
the  command  and  will  of  God  renders  it  impure.  0  infinite 
purity!  what  heart  can  ever  be  worthy  to  see  thee,  unless 
thou  purify  it,  by  engaging  it  entirely  to  thyself! 


CHAPTER  V.  71 

9.  Blessed  are  the  peacemakers:  for  they  shall  be  called  the  children 
of  God. 

The  seventh  lesson  of  Christ  recommends  to  us  a  zeal  for 
peace.  We  ought  to  preserve  it  with  God,  our  neighbour,  and 
ourselves,  and  to  procure  it  wherever  we  can.  Whose  chil 
dren  then  are  those,  who  sow  or  foment  division«in  the  church, 
or  in  families,  if  not  of  the  spirit  of  discord,  which  reigns 
only  by  hate  and  division?  0  lovely  and  desirable  peace! 
of  which  God  is  the  God  and  Father,  his  Son  the  mediator 
and  victim,  the  Holy  Ghost  the  inspirer  and  band,  and  the 
church  the  kingdom  and  family !  When  shall  we  possess 
thee  ?  When  wilt  thou  be  perfect  ? 

10.  Blessed  are  they  which  are  persecuted  for  righteousness'  sake :  for 
theirs  is  the  kingdom  of  heaven. 

Lastly,  the  eighth  lesson  of  Christ  is  concerning  the  happi 
ness  of  suffering  for  righteousness'  sake ;  but  few  persons 
comprehend  this  happiness,  and  fewer  still  desire  to  partake 
of  it.  To  be  willing  to  suffer  for  righteousness  from  the 
hands  of  Christians,  is  a  grace  more  rare  than  to  be  perse 
cuted  for  the  faith  by  infidels.  There  are  more  in  proportion 
who  give  up  their  life  for  the  sake  of  the  latter,  than  there 
are  who,  upon  the  account  of  the  former,  sacrifice  their  ease, 
their  interest,  and  their  fortune.  But  what !  cannot  the  king 
dom  of  heaven  make  us  sufficient  amends  for  what  we  suffer 
upon  the  account  of  righteousness,  as  well  as  upon  the  account 
of  faith? 

11.  Blessed  are  ye,  when  men  shall  revile  you,  and  persecute  you,  and 
shall  say  all  manner  of  evil  against  you  falsely,  for  my  sake. 

Persecution  for  righteousness  and  truth  includes  in  it  con 
tempt,  mockery,  injuries,  and  contradictions,  suffered  in  serv 
ing  God,  at  the  hands  of  the  wicked  and  of  worldly  men. 
Whom  shall  we  believe  ?  Either  Jesus  Christ,  who  places 
our  present  happiness  in  this;  or  our  own  self-love,  which 
fixes  it  in  the  esteem,  the  praises,  the  caresses,  and  favours 
of  the  world?  The  cause  of  God  and  of  Christ  is  the  cause 
of  faith  and  the  gospel,  of  truth  and  righteousness,  of 
God's  glory  and  our  sanctification,  of  the  church  and  her 
interests. 


72  MATTHEW. 

12.  Rejoice,   and  be  exceeding  glad:    for  great  is  your  reward  in 
heaven :  for  so  persecuted  they  the  prophets  which  were  before  you. 

Is  there  any  thing  greater,  than  by  means  of  persecution 
to  enter  into  fellowship  with  the  prophets  and  apostles,  even 
in  this  life ;  and  to  expect  God  for  our  reward  in  the  other  ? 
This  is  a  subject  not  only  of  joy,  but  of  an  excess  of  joy  and 
of  rapture.  A  joy  not  of  sense,  but  of  faith  and  hope,  which 
does  not  stifle  the  perception  of  pain,  but  feeds  upon  it,  and 
causes  us  to  embrace  it ;  which  does  not  distract  the  heart, 
but  unites  it  to  God.  How  precious  and  valuable  is  this  com 
munion,  by  which  we  are  admitted  to  a  fellowship  in  suffer 
ings,  not  only  with  the  prophets  and  apostles,  but  with  Christ 
himself;  and  which  is  to  us  a  pledge  of  his  love,  and  of  his 
Spirit. 

SECT.  II — THE  APOSTLES  THE  SALT  AND  LIGHT  OF  THE  EAETH. 
— THE   LAW   NOT   DESTROYED. — DOING   AND   TEACHING. 

13.  fl  Ye  are  the  salt  of  the  earth:  but  if  the  salt  have  lost  his  savour, 
wherewith  shall  it  be  salted  ?  it  is  thenceforth  good  for  nothing,  but  to 
be  cast  out,  and  to  be  trodden  under  foot  of  men. 

Bishops  and  priests  ought  to  be,  (1.)  Holy,  that  they  may 
sanctify  sinners,  in  taking  away  the  rottenness  and  corrup 
tion  of  sin  by  the  salt  of  the  word,  of  prayer,  of  repentance, 
of  sacraments,  etc.  Christians  are  likewise,  in  some  sense, 
the  "salt  of  the  earth;"  when,  being  preserved  from  corrup 
tion  themselves,  they  preserve  others  from  it;  make  them 
relish  God  and  his  gospel,  and  have  the  salt  of  true  wisdom, 
and  the  spirit  of  Jesus  Christ.  What  then  is  a  bishop  with 
out  strength  and  virtue,  a  priest  without  piety  and  zeal,  a 
Christian  without  faith  or  charity,  but  even  salt  which  has 
lost  its  savour,  worthy  to  be  rejected  of  God,  and  despised  of 
men?  How  great  must  be  the  miracle  which  can  restore  to 
this  salt  its  first  strength  and  savour ! 

14.  Ye  are  the  light  of  the  world.     A  city  that  is  set  on  a  hill  cannot 
be  hid. 

Bishops  and  priests  ought  to  be,  (2.)  Learned,  to  instruct. 
(3.)  Open,  and  easy  of  access  to  all,  in  order  to  do  them  ser 
vice.  Of  what  advantage  is  it  to  a  Christian  to  be  light,  in 
respect  of  his  faith  and  calling,  if  he  be  nothing  but  darkness 


CHAPTER    V.  73 

as  to  his  life  and  actions  ?  If  an  infidel,  instead  of  seeing 
the  light  of  the  gospel  and  the  purity  of  faith  shine  in  our 
conversation,  discovers  nothing  there  but  the  darkness  of  sin, 
we  certainly  blind,  instead  of  enlightening  him.  The  Chris 
tian  life  is  something  very  high  and  sublime,  to  which  we 
cannot  arrive  without  pains ;  while  it  withdraws  us  from  the 
earth,  and  carries  us  nearer  heaven,  it  places  us  in  view,  and 
as  a  mark  to  the  malice  of  carnal  men. 

15.  Neither  do  men  light  a  candle,  and  put  it  under  a  bushel,  but  on 
a  candlestick ;  and  it  giveth  light  unto  all  that  are  in  the  house. 

Bishops  and  priests  ought  to  be,  (4.)  Of  good  example,  that 
they  may  edify  others.  What  is  this  city  and  this  house,  but 
the  universal  church,  one,  holy,  immovable,  raised  above  all 
human  things,  contained  in  one  only  society,  united  by  one 
sole  communion,  and  enlightened  by  one  doctrine  alone  ?  Out 
of  this  house,  there  is  nothing  but  darkness.  Out  of  this  hill, 
there  is  no  stability.  Out  of  this  city,  there  is  [ordinarily] 
no  salvation. 

16.  Let  your  light  so  shine  before  men,  that  they  may  see  your  good 
works,  and  glorify  your  Father  which  is  in  heaven. 

Bishops  and  priests  ought  to  be,  (5.)  Humble,  that  they 
may  seek  nothing  but  the  glory  of  God.  They  are  obliged 
to  five  duties:  First,  To  dispense  light;  Secondly,  To  join 
good  works  thereto;  Thirdly,  To  direct  them  all  to  God; 
Fourthly,  To  do  it  with  a  filial  heart ;  and  that,  Fifthly,  lifted 
up  to  the  things  of  heaven.  How  rare  and  extraordinary  a 
thing  is  it  to  discharge  these  duties !  How  difficult  to  shine 
only  for  God,  to  work  only  for  heaven ! 

17.  H"  Think  not  that  I  am  come  to  destroy  the  law,  or  the  prophets: 
I  am  not  come  to  destroy,  but  to  fulfil. 

Bishops  and  priests  ought  to  be,  (6.)  Faithful,  in  doing  that 
first  themselves  which  they  require  of  others,  in  imitation  of 
Jesus  Christ.  Yes,  Lord,  thou  fulfillest  the  law:  in  itself, 
adding  what  is  wanting  to  perfect  it,  and  supplying  its  ina 
bility  to  satisfy  God,  and  sanctify  man ;  in  thyself,  submitting 
to  its  types  with  an  exact  obedience,  and  verifying  them  by 
thy  death  upon  the  cross ;  in  tliy  members,  giving  them  what 

VOL.  L— 7 


74  MATTHEW. 

it  promised,  and  enabling  them  by  thy  grace  and  love  to  fulfil 
what  it  commands.     Fulfil  it  in  me,  0  Lord. 

18.  For  verily  I  say  unto  you,  Till  heaven  and  earth  pass,  one  jot  or 
one  tittle  shall  in  no  wise  pass  from  the  law,  till  all  be  fulfilled. 

There  is  nothing  so  little  in  the  law,  but  it  has  its  truth 
and  completion  in  Jesus  Christ  or  in  his  church.  The  word 
of  God  is  immutable,  because  his  power  is  infinite.  His 
mercy  will  infallibly  be  accomplished  in  the  saints ;  his  justice 
will  be  inflexibly  executed  upon  sinners. 

19.  Whosoever  therefore  shall  break  one  of  these  least  commandments, 
and  shall  teach  men  so,  he  shall  be  called  the  least  in  the  kingdom  of 
heaven:  but  whosoever  shall  do  and  teach  them,  the  same  shall  be  called 
great  in  the  kingdom  of  heaven. 

The  only  just  and  holy  ambition  is  to  desire  to  be  great  in 
heaven ;  but  the  only  means  for  a  bishop  or  priest  to  be  so, 
is  not  only  to  do,  but  also  to  teach  the  gospel.  Every  part 
of  the  law  carries  in  it  equally  the  authority  and  will  of  God ; 
we  oppose  this,  when  we  violate  that.  There  is  nothing  more 
little  and  contemptible  in  the  sight  of  God,  than  a  pastor, 
who,  by  his  principles,  his  discourse,  and  his  life,  diverts  those 
from  the  meditation  and  practice  of  the  divine  law,  whom  by 
all  these  methods  he  ought  to  incite  thereto.  It  is  neither 
eminence  of  see,  nor  abundance  of  wealth,  nor  magnificence 
of  equipage,  nor  learning,  nor  authority,  nor  the  favour  of 
princes,  which  makes  a  great  prelate ;  but  it  is  in  doing  and 
teaching,  that  his  true  greatness  does  consist. 

SECT.  III. — EXCEEDING  RIGHTEOUSNESS. — INJURIOUS  WORD. — 
RECONCILIATION. 

20.  For  I  say  unto  you,  That  except  your  righteousness  shall  exceed 
{he  righteousness  of  the  scribes  and  Pharisees,  ye  shall  in  no  case  enter 
into  the  kingdom  of  heaven. 

Let  us  often  consider,  how  great  the  perfection  of  the  evan 
gelical  law  is.  It  must  be  internal,  spiritual,  and  in  the 
truth  of  God.  Who  can  flatter  himself  with  having  come 
near  the  exactness  of  these  persons  in  avoiding  open  and  visi 
ble  sins,  and  in  fulfilling  the  external  part  of  the  law,  with 
having  come  near  the  length  of  their  prayers  and  the  austerity 
of  their  lives  ?  And  yet,  in  order  to  be  saved,  one  must  sur- 


CHAPTER    V.  75 

pass  them  in  righteousness.  That  which  God  principally 
requires  is  righteousness  of  heart,  charity,  humility,  a  sincere 
love  of  the  law,  of  justice,  etc.  Whoever  has  not  these,  may 
be  the  most  holy  person  in  the  world  before  men,  and  the 
most  contemptible  in  the  sight  of  God. 

21.  T[  Ye  have  heard  that  it  was  said  by  them  of  old  time,  Thou  shalt 
not  kill;  and  whosoever  shall  kill  shall  be  in  danger  of  the  judgment: 
22.  But  I  say  unto  you,  That  whosoever  is  angry  with  his  brother  with 
out  a  cause  shall  be  in  danger  of  the  judgment:  and  whosoever  shall  say 
to  his  brother,  Raca,  shall  be  in  danger  of  the  council:  but  whosoever 
shall  say,  Thou  fool,  shall  be  in  danger  of  hell  fire. 

Observe  here  the  punishment,  (1.)  Of  murder;  (2.)  Of 
Anger ;  (3.)  Of  an  angry  word ;  (4.)  Of  an  injurious  word. 
Who  will  not  tremble  at  these  words  ?  who  will  not  dread  the 
judgment  of  God,  who  condemns  and  punishes  the  external 
effects  of  anger,  in  proportion  to  the  hatred  which  a  man 
carries  in  his  heart  ?  Murder  is  the  most  punishable  of  all 
crimes,  according  to  the  written  law,  in  respect  both  of  our 
neighbour  and  of  civil  society.  But  he  who  sees  the  heart, 
and  who  judges  it  by  the  eternal  law,  punishes  as  much  a 
word  or  a  desire,  if  the  hatred  from  whence  they  proceed  be 
complete  and  perfected. 

23.  Therefore  if  thou  bring  thy  gift  to  the  altar,  and  there  rememberest 
that  thy  brother  hath  aught  against  thee ; 

Of  how  great  importance  is  it  for  a  man,  before  the  com 
munion,  to  examine  whether  he  has  nothing  in  his  heart  which 
is  contrary  to  charity !  A  Christian  has  no  enemies  at  all ; 
he  has  only  brethren,  looking  upon  all  men  as  children  of 
God  and  members  of  Christ,  or,  at  least,  as  capable  of  becom 
ing  such.  If  a  brotherly  heart  was  required  even  of  a  Jew, 
in  order  to  his  offering  a  bullock  or  a  lamb ;  what  ought  then 
to  be  the  charity  of  a  Christian,  who  offers  up  (the  representa 
tive  sacrifice  of)  the  Son  of  God,  and  who  is  obliged  to  receive 
him  into  his  heart? 

24.  Leave  there  thy  gift  before  the  altar,  and  go  thy  way;  first  be 
reconciled  to  thy  brother,  and  then  come  and  offer  thy  gift. 

No  sacrifice  can  be  acceptable  to  God,  unless  it  be  accom 
panied  with  that  of  a  sincere  charity.  The  gift  and  offering 
which  God  prefers  to  all  others,  is  for  a  man  to  take  away, 


76  MATTHEW. 

out  of  his  own  and  his  brother's  heart,  all  seeds  of  hatred,  by 
an  humble  and  necessary  satisfaction,  or  by  a  charitable  and 
voluntary  prevention.  It  is  to  fly  in  the  face  of  the  Son  of 
God  with  respect  to  his  doctrine  and  command,  to  send  to 
the  communion,  or  to  admit  to  the  grace  of  reconciliation,  a 
sinner  who  will  neither  forgive  nor  make  any  satisfaction  for 
injuries.  A  religion,  the  very  soul  of  which  is  charity,  can 
not  suffer  at  the  feet  of  its  altars  a  heart  which  is  revengeful, 
or  which  does  not  use  its  utmost  endeavour  to  revive  charity 
in  the  heart  of  another. 

25.  Agree  with  thine  adversary  quickly,  while  thou  art  in  the  way 
with  him;  lest  at  any  time  the  adversary  deliver  thee  to  the  judge,  and 
the  judge  deliver  thee  to  the  officer,  and  thou  be  cast  into  prison. 

It  is  a  real  folly  for  a  man  not  to  be  reconciled  while  he 
has  time.  Unhappy  he,  who  puts  it  off  till  death;  still  more 
unhappy  he,  who  lets  slip  this  last  and  precious  moment,  the 
loss  whereof  is  irreparable.  But  how  great  is  the  madness, 
how  desperate  the  rage  of  the  duellist,  who  goes  in  cold  blood 
to  deliver  himself  up  to  his  judge,  to  seek  his  executioner,  and 
to  cast  himself  into  the  eternal  prison,  by  being  the  occasion 
of  his  own  death,  either  through  the  engagement  of  a  false 
honour,  or  out  of  a  foolish  vanity,  or  in  following  the  torrent 
of  a  diabolical  custom,  or  even  under  the  actual  impulse  of  a 
mortal  hatred,  and  while  his  heart  is  entirely  possessed  and 
inflamed  with  the  desire  and  with  the  last  effort  of  revenge ! 

26.  Verily  I  say  unto  thee,  Thou  shalt  by  no  means  come  out  thence, 
till  thou  hast  paid  the  uttermost  farthing. 

How  terrible  is  thy  justice,  0  my  God,  even  to  the  most 
righteous !  What  will  become  of  him  whom  thou  shalt  judge 
according  to  rigour?  He  who  has  not  laboured  before  his 
death  to  change  justice  into  mercy  by  a  sincere  repentance, 
shall  never  escape  out  of  God's  hands. 

SECT.  IV. — ADULTERY   IN   THE   HEART. — THE   PLUCKING 
OUT   AN    EYE. 

27.  1f  Ye  have  heard  that  it  was  said  by  them  of  old  time,  Thou  shalt 
not  commit  adultery: 

It  is  the  property  of  a  Pharisee  to  abstain  only  from  the 
outward  crime.  Men  are  very  often  less  inquisitive  to  know 


CHAPTER    V.  77 

how  far  the  will  of  God  extends,  that  they  may  please  him  in 
performing  it,  than  how  far  they  may  satisfy  their  lusts, 
without  destroying  themselves  by  an  open  violation  of  the  law. 

28.  But  I  say  unto  you,  That  whosoever  looketh  on  a  woman  to  lust 
after  her  hath  committed  adultery  with  her  already  in  his  heart. 

Christian  righteousness  is  the  righteousness  of  the  heart. 
Concupiscence  or  charity  renders  the  use  of  the  senses  good 
or  evil.  If  voluntary  and  deliberate  looks  or  desires  make 
adulterers,  how  many  persons  are  there,  whose  whole  life  is 
but  one  continual  adultery,  which  they  commit  even  at  the 
foot  of  the  altar?  Men  would  abhor  to  commit  one  external 
act  before  the  eyes  of  men,  in  a  temple  of  stone,  and  yet  they 
are  not  in  the  least  afraid  to  commit  a  great  number  of  them, 
in  the  temple  of  their  own  heart,  and  in  the  sight  of  God. 

29.  And  if  thy  right  eye  offend  thee,  pluck  it  out,  and  cast  it  from 
thee :  for  it  is  profitable  for  thee  that  one  of  thy  members  should  perish, 
and  not  that  thy  whole  body  should  be  cast  into  hell. 

Sometimes  pride  or  fear  keeps  us  from  giving  the  outward 
scandal,  which  causes  the  fall  of  our  neighbour;  but  we  do 
not  at  all  watch  over  our  own  heart,  to  avoid  the  inward 
scandal  or  offence  which  make  us  fall  ourselves.  Let  us  tear 
up  our  evil  desires  and  our  corrupt  will,  and  we  shall  then 
pluck  out  our  eye,  by  preventing  the  bad  use  which  that 
causes  us  to  make  of  this.  One  cannot  pluck  out  an  eye 
without  pain,  nor  without  violence ;  much  less  an  evil  inclina 
tion,  which  corrupts  the  heart.  Nothing  but  thy  grace,  my 
God,  can  perform  this  necessary  and  difficult  operation. 
Would  to  God  the  sinner  would  often  make  the  comparison, 
which  our  blessed  Saviour  causes  us  here  to  make  of  the  vain 
and  transitory  pleasures  of  sin,  with  the  inconceivable  and 
eternal  pains  of  hell. 

30.  And  if  thy  right  hand  offend  thee,  cut  it  off,  and  cast  it  from  thee : 
for  it  is  profitable  for  thee  that  one  of  thy  members  should  perish,  and 
not  that  thy  whole  body  should  be  cast  into  hell. 

This  is  to  shut  the  gate  against  the  enemy;  namely,  to 
shut  our  senses  against  dangerous  objects,  to  avoid  the  occa 
sions  of  sin,  and  to  deprive  ourselves  of  all  that  is  most  dear 
to  us,  in  order  to  save  our  souls.  Men  often  part  with  the 

7* 


78  MATTHEW. 

members  of  the  body,  at  the  discretion  of  a  surgeon,  that  they 
may  preserve  the  trunk  and  die  a  little  later ;  and  yet  they 
will  not  deprive  themselves  of  a  look,  a  touch,  a  small  plea 
sure,  to  save  the  soul,  and  secure  themselves  from  dying 
eternally.  It  is  not  enough  to  shut  the  eye,  nor  to  stop  the 
hand;  the  one  must  be  "plucked  out,"  and  the  other  "cut 
off."  Neither  is  this  yet  enough;  we  must  "cast  them  both 
from  us."  Not  one  moment's  truce  with  lust ;  it  must  be  rooted 
up  and  destroyed.  But,  alas !  the  end  of  this  work  is  not  to 
be  seen  in  this  life. 

SECT.  V. — MARRIAGE   INDISSOLUBLE. — SWEARING. 

31.  It  hath  been  said,  Whosoever  shall  put  away  his  wife,  let  him 
give  her  a  writing  of  divorcement : 

God  permitted  this  evil,  to  prevent  a  greater,  and  to  pre 
figure  his  repudiating  the  synagogue,  which  was  his  first 
spouse.  A  Christian  ought  rather  to  beg  of  God  the  grace 
to  bear  patiently  and  quietly  the  faults  and  imperfections  of 
his  wife,  than  to  think  of  the  means  of  being  parted  from  her. 
That  which  was  allowed  to  the  hardness  of  an  uncircumcised 
heart,  ought  not  to  serve  as  a  rule  to  a  heart  into  which  charity 
has  been  infused  by  the  Holy  Ghost. 

32.  But  I  say  unto  you,  That  whosoever  shall  put  away  his  wife,  sav 
ing  for  the  cause  of  fornication,  causeth  her  to  commit  adultery :  and 
whosoever  shall  marry  her  that  is  divorced  committeth  adultery. 

How  inviolable  ought  to  be  the  alliance  of  man  with  his 
God  by  charity,  since  conjugal  society  is  only  an  image  and 
figure  of  it;  as  it  is  likewise  (an  emblem)  of  the  union  of 
Christ  with  our  nature  in  the  incarnation,  and  with  his  church. 
Marriage,  which  bears  so  great  a  relation  to  this  mystery, 
ought  to  resemble  it  likewise  in  its  indissolubility.  A  hus 
band  should  be  inseparably  joined  to  his  wife,  as  Christ  is  to 
his  church. 

33.  f  Again,  ye  have  heard  that  it  hath  been  said  by  them  of  old 
time,  Thou  shalt  not  forswear  thyself,  but  shalt  perform  unto  the  Lord 
thine  oaths : 

They  violate  this  commandment  who  dishonour  God  by 
blasphemies;  impious  jests;  swearing  in  light  matters;  fre- 


CHAPTER    V.  79 

quent  and  customary  oaths,  especially  on  wicked  accounts; 
and  frivolous,  unprofitable,  and  irreligious  vows.  It  is  a  very 
old  abuse,  to  weaken  the  law  of  God  without  scruple,  to  lighten 
the  yoke  of  it  without  authority,  and  to  enlarge  the  way  to 
heaven  by  arbitrary  and  presumptuous  explications.  To 
believe  that  only  the  perjured  person  dishonours  God  in  rela 
tion  to  this  precept,  is  to  understand  very  little  the  holiness 
of  the  divine  name. 

34.  But  I  say  unto  you,  Swear  not  at  all ;  neither  by  heaven ;  for  it 
is  God's  throne:  35.  Nor  by  the  earth;  for  it  is  his  footstool:  neither 
by  Jerusalem ;  for  it  is  the  city  of  the  great  King. 

All  swearing  without  necessity  is  forbidden.  Who  is  there, 
among  the  traders  and  people  of  the  world,  who  obeys  this  law? 
He  who  swears  of  his  own  accord,  without  discretion,  with 
out  judgment,  and  by  custom,  is  in  continual  danger  of  being 
perjured.  When  we  make  any  promise  contrary  to  the  com 
mand  of  God,  taking  as  a  pledge  of  our  sincerity,  either  God, 
or  something  belonging  to  him,  we  engage  that  which  is  not 
ours  without  the  master's  consent.  To  make  any  imprecation 
against  ourselves,  with  relation  to  heaven,  the  earth,  or  sacred 
things,  of  which  God  has  given  us  the  use,  is  to  dispose  of 
ourselves,  of  the  gifts  of  God,  and  of  his  creatures,  without 
the  leave,  and  against  the  will,  of  the  sovereign  Master.  God 
manifests  his  glory  in  heaven  as  upon  his  throne ;  he  im 
prints  the  footsteps  of  his  divine  perfections  upon  every  thing 
on  earth  as  upon  his  footstool ;  and  shows,  that  his  holiness 
and  his  grace  reign  in  his  temple,  as  in  the  place  of  his  resi 
dence,  and  in  his  palace.  Let  it  be  one  of  our  most  constant 
and  ordinary  cares,  to  seek  and  honour  God  in  all  his  works. 

36.  Neither  shalt  thou  swear  by  thy  head,  because  thou  canst  not 
make  one  hair  white  or  black. 

How  dares  man  presume  to  dispose  of  his  person,  his  time, 
and  his  goods,  contrary  to  the  command  and  appointment  of 
God,  since  he  is  not  able  so  much  as  to  change  the  colour  of 
one  single  hair? 

37.  But  let  your  communication  be,  Yea,  yea;  Nay,  nay:  for  whatso 
ever  is  more  than  these  cometh  of  evil. 

Simplicity  is  most  commonly  to  be  found  with  truth.     Let 


80  MATTHEW. 

us  be  sure  not  to  use  an  oath  for  the  sake  of  little  temporal 
interests:  this  is  to  abuse  religion,  and  to  make  God  sub 
servient  to  mammon.  The  abuse  of  an  oath  proceeds,  either 
from  the  distrust  of  him  who  requires  it,  or  from  the  wicked 
ness  of  him  of  whom  it  is  required,  or  from  lightness,  or 
irreverence.  Wisdom,  probity,  and  religion  would  remedy 
all.  Nothing  is  more  contrary  to  the  Spirit  of  God,  and  to 
the  doctrine  of  Jesus  Christ,  than  to  render  oaths  common  in 
the  church ;  because  it  multiplies  the  occasions  of  perjury,  lays 
snares  for  the  weak  and  ignorant,  and  sometimes  makes  the 
name  and  truth  of  God  subservient  to  the  designs  of  the  wicked. 

SECT.  VI. — PATIENCE. 

38.  T[  Ye  have  heard  that  it  hath  been  said,  An  eye  for  an  eye,  and  a 
tooth  for  a  tooth : 

How  many  Christians  are  there  worse  than  Jews,  who 
carry  their  revenge  to  the  utmost  extremity,  and  return  even 
more  evil  than  they  have  received !  There  is  a  great  deal  of 
difference  between  what  the  law  appointed  to  the  Jews  for  the 
public  safety,  and  what  charity  requires  of  us  for  our  par 
ticular  perfection ;  between  the  duty  of  a  judge,  who  ought 
to  punish  according  to  the  law,  and  the  tempter  of  a  Chris 
tian,  who  ought  to  pardon  according  to  the  gospel. 

39.  But  I  say  unto  you,  That  ye  resist  not  evil :  but  whosoever  shall 
smite  thee  on  thy  right  cheek,  turn  to  him  the  other  also. 

Patience,  and  true  Christian  charity,  incline  a  man  to  quit, 
to  do,  to  give,  and  to  suffer  all  things.  First,  in  his  person, 
all  sorts  of  affronts,  at  least  in  the  disposition  of  mind.  We 
are  allowed  to  demand  justice ;  but  never  to  avenge  ourselves, 
never  to  desire  punishment  for  itself,  but  either  for  the  public 
good,  or  for  the  welfare  of  private  persons.  Christian  patience 
and  evangelical  prudence  must  concur  to  regulate  the  use  of 
this  counsel;  for  it  is  not  always  expedient  to  do  that  pub 
licly,  which  it  is  always  necessary  to  be  disposed  to  do  at  the 
bottom  of  the  heart.  We  ought  to  take  care  not  to  deprive 
ourselves  of  this  blessing  by  too  much  reasoning,  or  by  the 
delusion  of  self-love. 


CHAPTER    V.  81 

40.  And  if  any  man  will  sue  thee  at  the  law,  and  take  away  thy  coat, 
let  him  have  thy  cloak  also. 

Patience  and  Christian  charity  would  have  us  be  in  the 
same  disposition  in  relation  to  our  goods.  It  is  a  gain  to  lose 
them,  rather  than  the  treasure  of  charity  and  peace.  These 
words  contain  only  matter  of  advice ;  but  the  foundation  of 
this  advice,  namely,  the  having  a  mind  averse  to  law,  and  the 
preferring  peace  and  Christian  concord  to  temporal  advan 
tages — this  is  a  precept.  We  are  great  gainers  when  we  lose 
only  our  money,  because  we  will  not  run  the  risk  of  losing  our 
souls  by  losing  charity. 

41.  And  whosoever  shall  compel  thee  to  go  a  mile,  go  with  him  twain. 

Lastly,  patience  and  Christian  charity  would  have  us  be 
disposed  to  suffer  in  our  bodies  all  sorts  of  toils,  vexations, 
and  torments,  that  we  may  be  martyrs  of  charity  and  peace. 
Jesus  Christ  went  beyond  this  advice,  when,  without  being  in 
the  least  constrained  thereto,  he  suffered  himself  to  be  set  on 
a  pinnacle  of  the  temple,  and  taken  up  into  the  mountain  by 
the  devil,  and  to  be  led  to  the  top  of  Calvary  by  the  Jews. 
Few  persons  are  exposed  to  these  kinds  of  vexations ;  but  all 
are  exposed  to  suffer  injustice.  If  we  always  believe  that  our 
sufferings  are  less  than  we  deserve  in  the  sight  of  God,  we 
need  never  fear  our  being  mistaken,  or  doing  any  injustice  to 
ourselves.  The  way  to  improve  the  injustice  of  men  to  our 
own  advantage,  is  to  suffer  their  violence  with  a  view  to  the 
justice  of  God. 

42.  Give  to  him  that  asketh  thee,  and  from  him  that  would  borrow  of 
thee  turn  not  thou  away. 

To  give  and  to  lend  freely  to  all  who  are  in  need  is  a 
general  precept,  from  which  we  are  not  excused,  but  by  our 
inability  to  perform  it.  Men  are  more  or  less  obliged  to  it, 
as  they  are  more  or  less  able;  as  the  want  is  more  or  less 
pressing ;  as  they  are  more  or  less  burdened  with  poor ;  or  by 
their  office  as  pastors ;  or  by  the  necessities  of  their  relations ; 
or  by  the  opportunities  and  demands  of  providence ;  or  by  the 
duty  of  restitution  and  satisfaction.  In  this  matter  we  must 
consult  prudence  and  more  charity.  He  who  makes  use  of 

F 


82  MATTHEW. 

the  beggar's  hand  to  ask  our  charity,  is  the  same  of  whom  we 
ourselves  beg  every  day  our  bread  ;  and  dare  we  refuse  Him  ! 
Let  us  show,  at  least,  mildness  and  compassion,  when  we  can 
do  no  more.  To  give  and  to  lend  are  two  duties  of  charity, 
which  Christ  joins  together,  and  which  he  sets  upon  an  equal 
footing.  The  loan  is  sometimes  more  beneficial  than  the 
absolute  gift,  because  it  flatters  less  the  vanity  and  natural 
generosity  of  him  who  lends  ;  it  spares  more  the  shame  of 
him  who  is  in  real  want,  and  gives  less  encouragement  to  the 
idleness  of  him  who  may  not  be  very  honest. 


SECT.  VII.  —  THE   LOVE   OF    ENEMIES.  —  PERFECTION. 


43. 


.  T[  Ye  have  heard  that  it  hath  been  said,  Thou  shalt  love  thy  neigh 
bour,  and  hate  thine  enemy.  44.  But  I  say  unto  you,  Love  your  enemies, 
bless  them  that  curse  you,  do  good  to  them  that  hate  you,  and  pray  for 
them  which  despitefully  use  you,  and  persecute  you; 

We  must  love  our  enemies  in  heart,  in  word,  and  in  deed  ; 
desiring  their  welfare,  praying  for  them,  speaking  well  of 
them,  and  assisting  them  as  occasion  requires.  The  enemies 
whom  Christ  here  enjoins  us  to  love,  are  either  those  who 
hate  us,  or  those  whom  we  do  not  love.  A  man  certainly 
bears  a  hostile  mind,  when  he  therein  cherishes  aversion  and 
hatred,  either  with  or  without  cause.  This  one  precept  alone 
is  a  sufficient  proof  of  the  holiness  of  the  gospel,  and  of  the 
truth  of  the  Christian  religion.  None  but  God  could  have 
imposed  a  yoke  so  contrary  to  self-love  ;  and  nothing  but  the 
supreme  and  infinite  charity  could  have  made  men  love  and 
practise  a  law  so  insupportable  to  corrupt  nature.  In  vain 
do  men  flatter  themselves  with  loving  their  enemies,  if  their 
works  do  not  give  testimony  thereof. 

45.  That  ye  may  be  the  children  of  your  Father  which  is  in  heaven  : 
for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good,  and  sendeth 
rain  on  the  just  and  on  the  unjust. 

There  is  nothing  greater  than  to  imitate  God  in  doing  good 
to  our  enemies.  All  the  creatures  pronounce  on  the  revenge 
ful  the  sentence  of  their  condemnation,  wrote  with  the  rays 
of  the  sun,  the  drops  of  rain,  and  all  the  other  natural  good 
things,  the  use  whereof  God  gives  even  to  his  enemies.  If 


CHAPTER    V.  83 

God  had  not  loved  us  while  we  were  his  enemies,  we  could 
never  have  become  his  children ;  and  we  shall  cease  to  be  so, 
if  we  cease  to  imitate  him. 

46.  For  if  ye  love  them  which  love  you,  what  reward  have  ye?  do  not 
even  the  publicans  the  same  ? 

He  who  loves  only  his  friends  does  nothing  for  God's  sake. 
This  is  the  virtue  of  a  publican  and  a  heathen,  which  will 
have  no  other  reward  but  theirs.  God  is  the  reward  of  that 
virtue  only,  of  which  he  himself  is  the  principle  and  the  end. 
He  who  loves  for  the  sake  of  pleasure  or  interest,  rewards 
himself,  and  pays  himself  with  his  own  hands.  He  who  loves 
for  the  sake  of  God,  loves  his  gifts  in  all  men.  God  has  no 
enemy  but  sin ;  we  ought  to  have  no  other. 

47.  And  if  ye  salute  your  brethren  only,  what  do  ye  more  than  others  f 
do  not  even  the  publicans  so  ? 

If  not  to  salute  be  a  heathenish  indifference,  to  hide  hatred 
under  civilities  is  a  diabolical  treachery.  It  is  easy  enough 
to  show  a  signal  instance  of  generosity  to  a  declared  enemy 
to  gain  honour  before  men.  But  to  speak  kindly,  mildly, 
and  cordially  to  one  whose  humour  we  do  not  like,  or  from 
whom  we  have  received  some  affront,  how  rare  a  thing  is  this ! 
how  hard  and  grievous  is  it  to  nature  !  Thou  alone,  0  divine 
Repairer  of  our  corrupt  nature !  thou  alone  canst  render  this 
pleasant  and  agreeable  to  it  by  thy  grace. 

48.  Be  ye  therefore  perfect,  even  as  your  Father  which  is  in  heaven 
is  perfect. 

God  is,  in  himself,  the  principal  law,  and  the  chief  pattern 
of  the  perfection  of  the  man  and  of  the  Christian.  God  has 
but  too  many  bad  imitators  of  his  power,  of  the  simplicity  of 
his  nature,  of  his  independency,  and  of  his  vengeance ;  but  he 
has  very  few  of  his  love,  his  condescension,  and  his  indulgence. 
He  calls  himself  love,  to  teach  us,  that  in  this  consists  the 
perfection  to  which  he  would  have  us  aspire.  God  is  more 
easily  to  be  imitated  by  his  children,  in  the  perfections 
whereby  he  appears  a  Father,  than  in  those  whereby  he  ap 
pears  a  God :  these  for  heaven ;  those  for  the  earth. 


84  MATTHEW. 


CHAPTER  VI. 

SECT.  I. — ALMS. 

1.  TAKE  heed  that  ye  do  not  your  alms  before   men,  to  be  seen 
of  them:    otherwise   ye  have  no  reward  of  your  Father  which  is  in 
heaven. 

The  best  way  is  to  do  good  works  in  secret,  as  far  as  is 
consistent  with  the  advancement  of  God's  glory.  The  devil 
engages  the  wicked  to  do  evil  with  pleasure,  and  the  righteous 
to  do  good  out  of  vanity.  Let  us  wait  with  patience  one 
moment;  the  eternal  reward  can  neither  fail  us  nor  be  de 
layed.  To  desire  to  be  paid  ready  money  by  the  hands  of 
men,  is  the  way  to  lose  all;  but  to  trust  God,  is  to  enrich 
ourselves  forever. 

2.  Therefore  when  thou  doest  thine  alms,  do  not  sound  a  trumpet 
before  thee,  as  the  hypocrites  do  in  the  synagogues,  and  in  the  streets, 
that  they  may  have  glory  of  men.     Verily  I  say  unto  you,  They  have 
their  reward. 

To  do  alms  in  secret  is  to  offer  a  double  sacrifice.  A 
transient  and  momentary  honour  is  the  empty  reward  of  vain 
men.  Unhappy  he,  who,  in  parting  with  his  wealth,  deprives 
himself,  by  his  vanity,  of  the  heavenly  riches.  It  is,  as  it 
were,  attempting  to  impose  upon  God  with  a  wrong  title,  for 
a  man  to  endeavour  to  sell  that  to  him  which  he  has  already 
sold  to  vain-glory. 

3.  But  when  thou  doest  aims,  let  not  thy  left  hand  know  what  thy 
right  hand  doeth: 

It  is  good  to  conceal  our  good  works,  even  from  our  nearest 
relations,  unless  we  are  under  an  obligation  of  edifying  them. 
We  ought  to  proceed  farther,  to  conceal  them,  as  one  may 
say,  even  from  ourselves,  by  not  allowing  ourselves  the  satis 
faction  so  much  as  to  think  on  them,  or  to  lay  them  before 
our  eyes  by  reflections  of  complacency  and  self-love.  They 
are  given  to  God,  and  therefore  they  ought  to  be  kept  hid 
in  him. 


CHAPTER    VI.  85 

4.  That  thine  alms  may  be  in  secret:  and  thy  Father  which  seeth  in 
secret  himself  shall  reward  thee  openly. 

The  substantial  reward  of  the  secret  virtue  of  the  humble 
is  conferred  openly.  Our  alms  is  our  treasure;  not  to  hide 
it,  is  to  expose  ourselves  to  being  robbed.  He  who  seeks  any 
other  approbation  than  that  of  God,  forgets  that  he  is  made 
only  for  him,  and  that  he  ought  ultimately  to  refer  all  to 
him  alone. 

SECT.  II. — PRAYER. 

5.  fl  And  when  thou  prayest,  thou  shalt  not  be  as  the  hypocrites  are  : 
for  they  love  to  pray  standing  in  the  synagogues  and  in  the  corners  of 
the  streets,  that  they  may  be  seen  of  men.     Verily  I  say  unto  you,  They 
have  their  reward. 

In  order  to  approach  God,  and  to  incline  him  to  give  ear 
to  our  prayer,  it  is  necessary  to  pray  out  of  the  hearing  of 
men,  and  without  aifecting  to  be  seen  by  them.  A  man  loves 
the  world  when  he  seeks  to  please  it,  and  this  love  spoils 
the  best  works.  God  is  a  jealous  God,  and  cannot  share 
with  any  one  what  is  due  to  himself  alone;  and  this  not 
out  of  envy,  but  goodness.  He  is  not  afraid  of  losing  any 
thing,  but  of  being  obliged  not  to  give,  and  not  to  bestow 
himself. 

6.  But  thou,  when  thou  prayest,  enter  into  thy  closet,  and  when  thou 
hast  shut  thy  door,  pray  to  thy  Father  which  is  in  secret;  and  thy 
Fathe'r  which  seeth  in  secret  shall  reward  thee  openly. 

The  heart  is  God's  peculiar  portion ;  he  is  the  judge  of  it ; 
it  belongs  to  him  to  reward.  It  is  in  this  that  he  will  be 
worshipped  and  adored.  Prayer  is  the  most  secret  inter 
course  of  the  soul  with  God,  and,  as  it  were,  the  conversation 
of  one  heart  with  another.  The  world  is  too  profane  and 
treacherous  to  be  of  the  secret.  We  must  shut  the  door 
against  it,  by  forgetting  it,  and  all  the  affairs  which  busy  and 
amuse  it.  Prayer  requires  retirement,  at  least  of  the  heart ; 
for  this  is  the  closet  in  the  house  of  God,  which  house  is  our 
selves.  Thither  we  ought  to  retire,  even  in  public  prayer, 
and  in  the  midst  of  company.  What  goodness  is  there  equal 
to  this  of  God,  to  give  not  only  what  we  ask,  and  more  than 
we  ask  of  him,  but  to  reward  even  prayer  itself!  What  ad 
vantage  is  it  to  serve  a  prince,  who  places  prayers  in  the 

VOL.  L— 8 


86  MATTHEW. 

number  of  services,  and  reckons  to  his  subjects'  account  even 
their  trust  and  confidence  in  begging  all  things  of  him. 

7.  But  when  ye  pray,  use  not  vain  repetitions,  as  the  heathen  do:  for 
they  think  that  they  shall  be  heard  for  their  much  speaking. 

Prayer  requires  more  of  the  heart  than  of  the  tongue,  of 
sighs  than  of  words,  of  faith  than  of  discourse.  The  elo 
quence  of  prayer  consists  in  the  fervency  of  desire,  in  the 
simplicity  of  faith,  and  in  the  earnestness  and  perseverance 
of  charity.  The  abundance  and  choice  of  fine  thoughts, 
studied  and  vehement  motions,  and  the  order  and  polite 
ness  of  the  expressions,  are  things  which  compose  a  mere 
human  harangue,  not  an  humble  and  Christian  prayer.  Our 
trust  and  confidence  ought  to  proceed  from  that  which  God 
is  able  to  do  in  us,  not  from  that  which  we  can  say  to  God. 

8.  Be  not  ye  therefore  like  unto  them :  for  your  Father  knoweth  what 
things  ye  have  need  of,  before  ye  ask  him. 

Prayer  is  not  designed  to  inform  God,  but  to  give  man  a 
sight  of  his  misery,  to  humble  his  heart,  to  excite  his  desire, 
to  inflame  his  faith,  to  animate  his  hope,  to  raise  his  soul 
toward  heaven,  and  to  put  him  in  mind  that  there  is  his 
Father,  his  country,  his  inheritance.  He  is  a  Father  to 
whom  we  pray ;  let  us  go  to  him  with  confidence :  he  knows 
our  wants;  let  us  remove  far  from  us  all  anxious  disquiet 
and  concern. 

9.  After  this  manner  therefore  pray  ye: 

The  prayer  which  Jesus  Christ  gives  us  here  is  the  pattern 
of  all  Christian  prayer,  and  an  abridgement  of  the  gospel. 
What  satisfaction  it  is  to  learn,  from  God  himself,  with  what 
words  and  in  what  manner  he  would  have  us  pray  to  him, 
so  as  not  to  pray  in  vain !  A  king,  who  himself  draws  up  the 
petition  which  he  allows  to  be  presented  to  himself,  has  surely 
a  very  great  desire  to  grant  the  request.  We  do  not  suffi 
ciently  conceive  the  value  of  this  prayer,  the  respect  and 
attention  which  it  requires,  the  preference  to  be  given  to  it, 
its  fulness  and  perfection,  the  frequent  use  we  should  make 
of  it,  and  the  spirit  which  we  should  bring  along  with  us  to 
it.  The  order  of  the  petitions  is  the  order  of  our  desires  and 


CHAPTER    VI.  87 

of  our  duties;  it  is  here  we  ought  to  be  particularly  mindful 
of  them. 

Our  Father  which  art  in  heaven, 

1st,  We  must,  in  the  first  place,  say  this  prayer  with  the 
heart  of  a  heavenly  child,  disengaged  from  the  earth  by  his 
new  birth,  animated  with  the  Spirit  of  the  divine  adoption, 
and  full  of  desire  to  be  reunited  to  his  Father  and  Author. 
The  heart  of  a  child  of  God  is  a  brotherly  heart,  in  respect 
of  all  other  Christians ;  it  asks  nothing  but  in  the  spirit  of 
unity,  fellowship,  and  Christian  charity,  desiring  that  for  its 
brethren  which  it  desires  for  itself.  Let  us  adore  God  in  the 
unity  and  simplicity  of  his  essence,  in  the  trinity  and  fellow 
ship  of  his  persons ;  as  the  Father  of  Christians,  the  source 
and  model  of  all  paternity  both  in  heaven  and  earth,  and  the 
Author  of  all  created  good. 

Hallowed  be  thy  name. 

2d,  We  must  say  it,  with  the  heart  of  a  priest,  all  inflamed 
with  zeal  for  God's  glory,  and  for  the  sanctification  of  souls, 
and  with  the  desire  of  that  holiness,  which  should  render  him 
like  to  God  as  to  his  Father.  In  the  sanctification  of  the 
elect  and  of  the  whole  church,  God  is  pleased  to  place  his 
glory;  and,  therefore,  this  glory  and  this  sanctification  we 
ought  to  desire  and  to  pray  for  before  all  things.  Let  us 
adore  the  holiness  of  God ;  let  us  desire  that  his  holy  name 
may  be  everywhere  known ;  let  us  labour  to  this  purpose  with 
all  our  power,  beginning  first  with  ourselves. 

10.  Thy  kingdom  come. 

3d,  We  must  say  it  with  the  heart  of  a  faithful  subject, 
zealous  for  the  glory  of  his  sovereign.  When  will  it  be,  0 
my  God,  that  death  and  sin,  the  devil  and  his  ministers,  the 
world  and  its  offences,  shall  cease  to  reign  upon  earth ;  and 
that  thou,  after  having  judged  the  quick  and  the  dead,  sepa 
rated  thy  elect  from  the  reprobate,  and  destroyed  all  the 
powers  of  earth  and  hell,  wilt  thyself  reign  alone  everywhere, 
in  all,  and  forever,  and  thy  saints  with  thee,  and  with  thy 
Son  ?  In  order  to  desire  the  coming  of  this  kingdom,  it  is 
necessary  to  be  in  a  condition  to  expect  it  with  confidence. 


88  MATTHEW. 

Let  us  adore  the  sovereignty  of  God,  and  labour  to  establish 
his  kingdom  in  our  own  hearts. 

Thy  will  be  done  in  earth,  as  it  is  in  heaven. 

4th,  We  must  say  it  with  the  heart  of  a  wife  who  studies 
the  desires  and  inclinations  of  her  husband,  and  seeks  only 
to  please  him.  God  everywhere  effects  his  will,  even  in  those 
who  oppose  it  the  most ;  but  it  is  done,  with  and  by  love,  in 
none  but  the  saints  in  heaven  and  on  earth.  We  acknowledge 
the  necessity  of  a  grace,  which,  by  a  free  and  predominant 
love,  may  subject  our  will  to  that  of  God,  when  we  pray  that 
"his  will  may  be  done  in  us  as  it  is  in  heaven."  It  is  by  this 
that  God  reigns,  and  that  his  name  is  hallowed.  Let  us  adore 
the  almighty  will  of  God,  and  desire  that  it  may  work  in  us, 
so  as  to  subject  us  to  itself. 

11.  Give  us  this  day  our  daily  bread 

5th,  We  must  say  it  with  the  heart  of  a  sheep,  which  re 
quires  food  from  its  shepherd ;  and  of  one  really  in  want,  who 
begs  his  bread.  We  ought  to  ask  of  God  the  bread  of  the 
body ;  but  much  more  the  bread  of  the  soul, — his  grace,  his 
word,  the  divine  eucharist,  the  love  of  his  law,  and  the  accom 
plishment  of  his  will.  God  will  have  us  depend  on  him.  He 
gives  not  to  the  body  all  its  nourishment,  nor  to  the  soul  all 
the  grace  which  is  necessary  for  it,  on  purpose  to  oblige  us  to 
pray ;  and  prayer,  which  proves  that  we  always  stand  in  need 
of  this  grace,  proves  also  that  we  have  it  not  always.  Let  us 
adore  the  providence  of  God,  let  us  love  to  depend  upon  it, 
and  let  us  frequently  have  recourse  to  it. 

12.  And  forgive  us  our  debts,  as  we  forgive  our  debtors. 

6th,  We  must  say  it  with  the  heart  of  a  penitent  who  begs 
mercy  of  his  God,  while  he  affords  it  to  his  neighbour  in  all 
respects.  That  man  condemns  himself  to  suffer  the  eternal 
vengeance  of  God,  who  makes  use  of  this  prayer  with  revenge 
and  hatred  in  his  heart.  He  who  observes  not  the  condition 
of  a  transaction  so  advantageous,  does  not  comprehend  what 
he  owes  to  God,  and  is  a  madman  who  resolves  to  perish. 
Let  us  adore  the  infinite  love  and  mercy  of  God ;  and  let  us 


CHAPTER    VI.  89 

beseech  him  to  give  us  such  a  heart  as  is  indulgent,  chari 
table,  and  always  ready  to  forgive. 

13.  And  lead  us  not  into  temptation, 

7th,  We  must  say  it  with  the  heart  of  a  sick  person,  who 
implores  the  assistance  of  his  physician,  acknowledging  that 
he  deserves  to  be  forsaken  by  him.  The  way  of  salvation  is 
a  way  of  humility,  and  the  Christian  grace  a  grace  of  combat. 
There  is  nothing  makes  men  more  humble,  renders  them  more 
vigilant,  and  obliges  them  to  have  recourse  more  frequently 
to  the  arms  of  faith  and  prayer,  than  their  being  unable  to 
ascribe  to  themselves  any  good,  their  perceiving  themselves 
capable  of  all  evil,  their  having  a  domestic  enemy  who  leaves 
them  not  one  moment's  quiet  or  security,  and  their  depend 
ing  continually  upon  a  grace  which  is  not  due,  and  of  which 
they  are  altogether  unworthy.  Let  us  adore  the  wonderful 
contrivance  and  wisdom  of  God  in  the  work  of  our  salvation ; 
and  let  us  give  up  ourselves  entirely  to  him,  that  he  may  not 
give  us  up  to  ourselves. 

But  deliver  us  from  evil:  For  thine  is  the  kingdom,  and  the  power, 
and  the  glory,  for  ever.  Amen. 

Lastly,  we  must  say  it  with  the  heart  of  a  captive,  an  exile, 
or  an  afflicted  person,  who  has  recourse  to  his  deliverer. 
With  how  many  snares,  how  many  obstacles  to  good,  how 
many  occasions  of  sin,  how  many  enemies  of  salvation  are 
we  surrounded,  among  whom  our  false  friends  are  the  most 
dangerous !  Lord,  from  thee  alone  we  expect  deliverance : 
delay  not  to  succour  us.  May  the  frequent  combats,  in  which 
the  tempter  engages  us,  make  us  sigh  and  long  after  the 
general  deliverance,  which  will  forever  banish  to  hell  the 
tempter  and  the  temptation,  all  disorderly  affection  and  con 
cupiscence,  all  sin  and  wickedness  whatsoever.  Let  us  adore 
the  power  and  justice  of  the  sovereign  Judge ;  let  us  wait  like 
exiles,  to  be  called  home,  and,  like  captives,  to  be  delivered ; 
and  let  us  fly  to  him  for  aid  under  the  miseries  of  our  banish 
ment  and  slavery,  and  in  all  the  assaults  of  our  enemies. 

14.  For  if  ye  forgive  men  their  trespasses,  your  heavenly  Father  will 
also  forgive  you : 

He  who  shows  mercy  to  men,  receives  it  from  God.     For 

8* 


90  MATTHEW. 

a  king  to  forgive  his  subjects  a  hundred  millions,  and  an  in 
finite  number  of  treasons  against  his  authority  and  person,  on 
this  one  condition,  that  they  will  but  live  peaceably  with  him 
and  with  one  another,  is  what  we  shall  never  see ;  and  yet 
this  is  but  the  shadow  of  that  which  Christ  promises  on  his 
Father's  part  to  all  true  penitents.  A  man  must  needs  love 
his  salvation  but  little,  who  refuses  to  purchase  it  at  this  price. 

15.  But  if  ye  forgive  not  men  their  trespasses,  neither  will  your  Father 
forgive  your  trespasses. 

He  who  does  not  awake  at  the  sound  of  so  loud  a  thunder, 
is  not  asleep,  but  dead.  It  is  not  without  reason  that  Christ 
insists  thus  upon  this  one  petition  concerning  the  forgiveness 
of  sins ;  since  this  alone  contains  the  threat  of  God's  eternal 
wrath,  and  the  necessity  of  brotherly  love.  We  hazard  all^ 
if  we  either  do  not  understand  it,  or  do  transgress  it. 

SECT.  III. — FASTING. 

16.  T[  Moreover  when  ye  fast,  be  not,  as  the  hypocrites,  of  a  sad  coun 
tenance:  for  they  disfigure  their  faces,  that  they  may  appear  unto  men 
to  fast.     Verily  I  say  unto  you,  They  have  their  reward. 

It  is  difficult  to  avoid  hypocrisy  and  ostentation  in  external 
mortifications,  and  chiefly  in  fasting.  He  who  desires  to 
please  men  in  that  which  he  does  by  way  of  atonement  to 
God,  seems  as  if  he  pretended  to  expiate  and  make  amends 
for  his  affection  to  the  creatures  by  this  affection  itself.  God 
turns  from  the  sinner  the  eyes  of  his  mercy,  in  the  same  pro 
portion  that  he  endeavours  to  draw  upon  himself  those  of 
men.  When  a  man,  out  of  hypocrisy,  affects  a  sad  counte 
nance,  he  has  but  little  of  that  godly  sorrow  in  his  heart  which 
repentance  gives. 

17.  But  thou,  when  thou  fastest,  anoint  thine  head,  and  wash  thy  face ; 
The  love  of  God  makes  us  do  that  with  joy  which  we  do  for 

him.  Our  heart  is  the  same  in  respect  of  God,  that  our  head 
and  face  are  in  respect  of  men.  It  is  by  the  heart  that  he 
knows  us,  and  judges  of  us ;  it  is  by  this  that  we  please  him. 
It  is  this  victim  of  the  heart,  which  we  must  wash  with  the 
water  of  our  tears,  and  anoint  with  the  spirit  of  charity,  to 
make  it  an  acceptable  sacrifice  of  repentance. 


CHAPTER    VI.  91 

18.  That  thou  appear  not  unto  men  to  fast,  but  unto  thy  Father  -which 
is  in  secret:  and  thy  Father  which  seeth  in  secret  shall  reward  thee 
openly. 

He  who  takes  no  care  to  avoid  the  sight  and  applause  of 
the  world,  has  but  little  desire  to  be  seen  and  rewarded  by 
God.  There  is  a  time  to  show  ourselves  to  men,  through  the 
obligation  we  have  to  edify  them ;  and  a  time  to  hide  our 
selves  from  them,  to  prevent  our  own  destruction.  Let  us 
not  be  afraid  that  our  heart  will  be  concealed  from  God ;  but 
let  us  be  afraid  lest  he  should  discover  it  to  be  greedy  of  the 
glory  which  comes  from  nfen,  and  little  filled  with  the  desire 
and  esteem  of  that  glory  which  he  alone  can  confer. 

SECT.  IV. — TREASURES   IN   HEAVEN. — THE   SINGLE    EYE. 

19.  ^[  Lay  not  up  for  yourselves  treasures  upon  earth,  where  moth  and 
rust  doth  corrupt,  and  where  thieves  break  through  and  steal : 

What  blindness  is  it  for  a  man  to  lay  up  that  as  a  treasure 
which  must  necessarily  perish !  This  is  to  degrade  a  heart 
designed  for  God  and  for  eternity,  to  fix  it  upon  such  things 
as  are  subject  to  corruption,  and,  on  their  account,  to  set  it 
in  competition  with  moths. 

20.  But  lay  up  for  yourselves  treasures  in  heaven,  where  neither  moth 
nor  rust  doth  corrupt,  and  where  thieves  do  not  break  through  nor  steal : 

He  who  frequently  considers  the  solidity  and  eternity  of 
the  treasures  in  heaven,  little  amuses  himself  with  the  con 
temptible  goods  of  the  earth.  This  treasure  is  laid  up  by 
good  works,  and  especially  by  alms.  The  only  way  to  render 
perishing  goods  eternal,  to  secure  stately  furniture  from 
moths,  the  richest  metals  from  rust,  and  precious  stones  from 
thieves,  is  to  transmit  them  to  heaven  by  charity.  This  is  a 
kind  of  bill  of  exchange,  which  cannot  fail  of  acceptance  but 
through  our  own  fault. 

21.  For  where  your  treasure  is,  there  will  your  heart  be  also. 
Happy  he,  who  has  a  heart  only  for  God,  and  who  has  only 

God  in  his  heart.  How  misplaced  is  a  heart,  when  it  cleaves 
either  to  the  smoke  of  honours,  or  to  the  dirt  of  riches,  or  to 
the  mire  of  pleasures !  Let  our  heart,  then,  0  God,  rest  satis 
fied  in  thee  alone,  since  it  was  made  only  for  thee,  and  since 
thou  alone  art  worthy  of  it. 


92  MATTHEW. 

22.  The  light  of  the  body  is  the  eye:  if  therefore  thine  eye  be  single, 
thy  whole  body  shall  be  full  of  light. 

The  single  eye,  is  the  pure  intention,  and  the  unity  of  the 
end.  The  eye  is  neither  single  nor  pure,  when  it  looks  upon 
two  objects  at  once;  nor  the  heart,  when  it  seeks  not  God 
and  his  righteousness  only;  when  it  has  some  other  end 
besides  his  glory  and  his  will ;  when  it  would  fain  be  happy 
in  the  enjoyment  of  some  other  good  together  with  him;  and 
when  it  pretends  to  unite  God  and  the  world,  to  be  the  ser 
vant  of  Christ  and  to  please  men,  and  to  reconcile  the  gospel 
with  the  eager  desire  of  earthly  things.  Nothing  is  more 
single  than  the  eye  of  faith ;  there  is  nothing  which  renders 
our  whole  conduct  more  uniform  in  goodness,  than  to  follow 
singly  the  light  of  it. 

23.  But  if  thine  eye  be  evil,  thy  whole  body  shall  be  full  of  darkness. 
'If  therefore  the  light  that  is  in  thee  be  darkness,  how  great  is  that 

darkness ! 

An  evil  intention  corrupts  the  best  works  and  renders  them 
evil.  Who  can  conceive  the  misfortune  and  corruption  of  a 
heart  which  lays  up  for  itself  a  double  treasure  of  wrath,  by 
suffering  itself  to  be  led  away  to  evil  actions  by  a  perverse 
will,  and  depriving  itself  of  the  fruit  of  good  ones  by  a  bad 
intention  ?  The  way  of  the  righteous  is  a  way  of  light ;  that 
of  sinners  is  nothing  but  darkness. 

SECT.  V. — GOD   TO   BE    SERVED,  NOT   MAMMON. — TRUST. 

24.  ^[  No  man  can  serve  two  masters:  for  either  he  will  hate  the  one, 
and  love  the  other ;  or  else  he  will  hold  to  the  one,  and  despise  the  other. 
Ye  cannot  serve  God  and  mammon. 

The  master  of  our  heart,  is  the  love  which  reigns  in  it ;  we 
are  slaves  to  that  only  which  we  love  most.  A  man  cannot 
be  in  a  perfect  indifference  between  two  objects  which  are  in 
compatible;  he  is  inclined  to  despise  and  hate  whatever  he 
does  not  love  in  the  highest  degree,  when  the  necessity  of  a 
choice  presents  itself.  Could  we  ever  imagine  that  mammon 
has  the  advantage  of  God  in  the  hearts  of  the  generality  of 
mankind,  did  not  experience  force  us  to  believe  it  ?  How 
dangerous  is  it  to  set  our  minds  upon  riches,  since  it  is  so 
easy  to  make  them  our  god ! 


CHAPTER    VI.  93 

25.  Therefore  I  say  unto  you,  Take  no  thought  for  your  life,  what  ye 
shall  eat,  or  what  she  shall  drink;  nor  yet  for  your  body,  what  ye  shall 
put  on.     Is  not  the  life  more  than  meat,  and  the  body  than  raiment? 

To  be  so  intent  on  the  means  of  subsistence  as  to  lose  all 
the  satisfaction  of  it,  is  to  have  but  very  little  faith ;  it  is 
even  infidelity.  On  the  other  hand,  to  rely  so  much  upon 
providence  as  to  do  nothing  at  all,  is  to  tempt  God.  But  to 
labour,  without  placing  our  trust  and  confidence  in  our  labour, 
expecting  all  from  the  blessing  of  God :  this  is  to  obey  him, 
to  co-operate  with  his  providence,  to  set  the  springs  of  it 
a-going,  and  to  imitate  Christ  and  the  saints  by  a  sedate  care 
and  an  industrious  confidence.  In  the  following  verses,  Christ 
lays  down  several  reasons  why  men  should  not  disquiet  them 
selves  about  the  wants  of  life,  or  concerning  the  future.  The 
first  is  the  experience  of  greater  benefits  already  received. 
He  who  gave  us  life  and  the  body,  before  we  could  ask 
them  of  him,  can  he  refuse  us  wherewith  to  conserve  them, 
when  we  ask  it  with  an  humble  confidence  ?  It  is  ingratitude 
to  fall  into  distrust  with  respect  to  our  great  Benefactor. 

26.  Behold  the  fowls  of  the  air:  for  they  sow  not,  neither  do  they 
reap,  nor  gather  into  barns ;  yet  your  heavenly  Father  feedeth  them. 
Are  ye  not  much  better  than  they  ? 

The  second  reason  is  the  example  of  the  lesser  animals, 
which  the  providence  of  God  feeds  without  their  own  labour, 
though  he  be  not  their  Father.  We  never  knew  an  earthly 
father  take  care  of  his  fowls  and  neglect  his  children;  and 
shall  we  fear  this  from  our  heavenly  Father  ?  That  man  is 
unworthy  to  have  God  for  his  father  in  heaven,  who  depends 
less  upon  his  goodness,  wisdom,  and  power,  than  upon  a  crop 
of  corn,  which  may  be  spoiled,  either  in  the  field  or  in  the 
barn.  The  excellency  of  man  consists  in  his  being  capable 
of  knowing,  loving,  and  enjoying  God;  and  what  ought  he 
not  to  expect  from  God  after  so  great  a  gift  ? 

27.  Which  of  you  by  taking  thought  can  add  one  cubit  unto  his  stature? 
The  third  reason  is  the  unprofitableness  of  human  cares, 

unless  God  vouchsafe  to  bless  them.  What  can  our  own  un 
easiness  do,  but  only  render  us  unworthy  of  the  divine  care  ? 
The  passage  from  distrust  to  apostasy  is  very  short  and  easy ; 


94  MATTHEW. 

and  a  man  is  not  far  from  murmuring  against  providence, 
•when  he  is  dissatisfied  with  its  conduct.  He  ought  to  depend 
entirely  upon  it,  as  well  for  the  conservation  of  its  gifts  as 
for  the  gifts  themselves. 

28.  And  why  take  ye  thought  for  raiment  ?     Consider  the  lilies  of  the 
field,  how  they  grow ;  they  toil  not,  neither  do  they  spin : 

The  fourth  reason  is  the  example  even  of  insensible  crea 
tures.  Let  us  learn  from  hence,  not,  like  these  plants,  to  do 
nothing,  but  to  trust  to  God's  eye,  and  to  commit  ourselves 
to  his  almighty  hand,  which  the  least  of  his  works  discover 
and  manifest  unto  us.  He  who  makes  the  lilies  of  the  field 
grow,  cannot  he  augment  our  substance,  if  it  be  for  his  glory 
and  our  advantage?  Nothing  is  more  capable  of  increasing 
our  confidence  toward  God,  than  to  consider  his  works  with 
attention,  and  to  meditate  upon  his  conduct. 

29.  And  yet  I  say  unto  you,  That  even  Solomon  in  all  his  glory  was 
not  arrayed  like  one  of  these.   30.  Wherefore,  if  God  so  clothe  the  grass 
of  the  field,  which  to  day  is,  and  to  morrow  is  cast  into  the  oven,  shall 
he  not  much  more  clothe  you,  0  ye  of  little  faith  ? 

Christ  confounds,  at  one  and  the  same  time,  both  the  luxury 
of  the  rich  in  their  superfluities,  and  the  distrust  of  the  poor 
as  to  the  necessaries  of  life.  Let  man,  who  is  made  for 
heaven  and  eternity,  learn  from  a  flower  of  the  field,  from  a 
flower  of  a  moment's  duration,  how  low  the  care  of  Providence 
vouchsafes  to  stoop.  All  our  disquiets  and  distrusts  proceed 
from  want  of  faith.  A  man  is  rich  when  he  has  faith ;  that 
supplies  all  wants.  The  poor  are  not  really  so,  unless  desti 
tute  of  faith. 

31.  Therefore  take  no  thought,  saying,  What  shall  we  eat?  or,  What 
shall  we  drink?  or,  Wherewithal  shall  we  be  clothed?  32.  (For  after  all 
these  things  do  the  Gentiles  seek:) 

The  fifth  reason  is,  that  to  concern  ourselves  about  these 
wants  with  anxiety,  as  if  there  was  no  such  thing  as  provi 
dence  in  the  world ;  with  great  affection  toward  earthly  en 
joyments,  as  if  we  expected  no  other ;  and,  without  praying 
to  God  or  consulting  his  will,  as  if  we  could  do  any  thing 
without  him:  this  is  no  better  than  to  imitate  the  heathens. 

For  your  heavenly  Father  knoweth  that  ye  have  need  of  all  these  things. 

The  sixth  reason  is,  because  God  is  a  good  father,  who 


CHAPTER    VI.  95 

knows  all  our  wants.  It  is  the  property  of  a  true  father  to 
provide  necessaries,  and  not  superfluities.  Not  to  hope  for 
the  former,  is  to  offend  his  goodness ;  to  expect  the  latter,  is 
to  do  injury  to  his  wisdom.  The  want  of  what  is  necessary  is 
that  which  generally  casts  men  into  uneasiness  about  the 
future;  and  yet  it  is  this  very  thing  which  ought  to  make 
them  easy;  because  this  is  properly  the  business  of  provi 
dence,  and  the  care  of  a  father. 

33.  But  seek  ye  first  the  kingdom  of  God,  and  his  righteousness;  and 
all  these  things  shall  be  added  unto  you. 

The  seventh  reason  is,  because  the  business  of  our  salvation 
ought  entirely  to  take  us  up.  Hither  all  our  desires,  our 
cares,  and  our  inquiries  ought  to  tend.  He  who  first  seeks 
God,  finds  him  together  with  all  these  things ;  the  righteous 
are  never  deprived  of  them,  but  only  in  order  to  their  finding 
God  more  certainly,  readily,  and  fully.  He  who  has  all  his 
spiritual  wants  supplied  by  God  himself,  though  he  were  left 
under  the  greatest  wants  and  necessities  of  the  body,  would 
yet  be  far  from  complaining  that  God  had  broken  his  word. 
Grant,  Lord,  that  I  may  desire  and  seek  nothing  but  thee, 
and  that  I  may  live  only  for  thee,  and  in  thee. 

34.  Take  therefore  no  thought  for  the  morrow:  for  the  morrow  shall  take 
thought  for  the  things  of  itself.     Sufficient  unto  the  day  is  the  evil  thereof. 

The  eighth  and  last  reason  is,  that  a  solicitous  carefulness 
renders  us  unhappy  beforehand.  The  future  falls  under  the 
cognizance  of  God  alone;  we  encroach  therefore  upon  his 
rights,  when  we  would  fain  foresee  all  which  may  happen  to 
us,  and  secure  ourselves  from  it  by  our  cares.  How  much 
good  is  omitted,  how  many  evils  caused,  how  many  duties 
neglected,  how  many  innocent  persons  deserted,  how  many 
good  works  destroyed,  how  many  truths  suppressed,  and  how 
many  acts  of  injustice  authorized,  by  these  timorous  forecasts 
of  what  may  happen,  and  these  faithless  apprehensions  con 
cerning  the  time  to  come !  Let  us  do  in  season  what  God 
then  requires  of  us;  and  let  us  trust  to  him  for  the  conse 
quences.  The  future  time,  which  God  would  have  us  foresee 
and  provide  for,  is  that  of  judgment  and  eternity ;  and  it  is 
this  alone  which  we  will  not  foresee. 


96  MATTHEW. 


CHAPTER  VII. 

SECT.  I. — NOT   TO   JUDGE. — NOT  TO   CAST   HOLY  THINGS 
TO   DOGS. 

1.  JUDGE  not,  that  ye  be  not  judged. 

God  reserves  to  himself  the  judgment  of  the  heart  of  man. 
Nothing  so  much  incenses  a  judge  against  a  criminal,  as  to 
see  him  set  up  himself  for  a  judge.  We  search  into  the  heart 
of  our  neighbour  to  discover  something  for  which  we  may  con 
demn  him,  either  out  of  an  idle  curiosity,  or  out  of  envy  and 
malice,  or  in  order  to  find  our  own  justification  in  the  con 
demnation  of  others;  this  is  what  a  great  part  of  the  world 
do  almost  without  perceiving  it. 

2.  For  with  what  judgment  ye  judge,  ye  shall  be  judged:  and  with 
what  measure  ye  mete,  it  shall  be  measured  to  you  again. 

We  believe  it,  because  Christ  has  said  it,  that  we  shall  be 
treated  at  the  last  judgment  as  we  shall  have  treated  others ; 
and  yet  we  act  every  day  as  if  we  did  not  believe  it.  He 
who  shows  mercy  shall  receive  it.  This  severity  which  is 
just,  considerate,  and  proportioned  to  our  sins,  is  the  punish 
ment  of  the  unjust,  rash,  and  excessive  rigour  of  the  greatest 
part  of  our  judgments. 

3.  And  why  beholdest  thou  the  mote  that  is  in  thy  brother's  eye,  but 
considerest  not  the  beam  that  is  in  thine  own  eye  ? 

On  one  side,  self-love  blinds  us  as  to  ourselves ;  and  on  the 
other,  envy  and  malice  give  us  piercing  eyes  in  respect  of 
others.  An  excellent  remedy  against  this  forwardness  in 
censuring  the  conduct  of  others,  is  to  consider  ourselves  before 
we  find  fault  with  them.  When  we  shall  have  as  much  zeal 
to  correct  ourselves  as  we  have  inclination  to  correct  others, 
we  shall  then  know  our  own  defects  better  than  we  now  do 
those  of  our  neighbours. 

4.  Or  how  wilt  thou  say  to  thy  brother,  Let  me  pull  out  the  mote  out 
of  thine  eye :  and,  behold,  a  beam  is  in  thine  own  eye  ? 

A  false,  blind,   and  irregular   charity  inspires  us  with  a 


CHAPTER    VII.  9T 

malicious  attention  and  application  to  the  faults  of  others, 
and  with  an  extreme  sloth  and  negligence  in  regard  of  our 
own  conduct.  Give  us,  Lord,  that  true  charity,  which  teaches, 
not  to  flatter  ourselves,  to  spare  our  neighbour,  and  to  judge 
equitably  of  every  thing. 

5.  Thou  hypocrite,  first  cast  out  the  beam  out  of  thine  own  eye  ;  and 
then  shalt  thou  see  clearly  to  cast  out  the  mote  out  of  thy  brother's  eye. 

The  necessary  order  of  action  is  to  labour  first  about  our 
own  sanctification,  before  we  apply  ourselves  to  that  of  others ; 
for  else  it  is  nothing  but  pride  and  hypocrisy.  A  blind,  pre 
cipitate,  and  ungoverned  zeal  is  good  for  nothing  but  to  puff 
us  up,  to  darken  our  understanding  more  and  more  with 
respect  to  ourselves,  and  to  make  us  commit  very  great  faults 
with  respect  to  others.  What  is  it  to  cast  the  beam  out  of 
our  eye  before  we  undertake  to  exercise  the  ministry  of  salva 
tion,  but  to  purify  our  heart  from  every  human  aim  and  irregu 
lar  intention,  to  mortify  our  passions  which  are  the  causes  of 
our  blindness,  to  enlighten  our  faith  by  studying  the  way  of 
salvation  and  the  rules  of  the  church,  and  to  lay  aside  all 
false  prejudices  or  popular  prepossessions  which  are  contrary 
to  true  piety  ? 

6.  f  Give  not  that  which  is  holy  unto  the  dogs,  neither  cast  ye  your 
pearls  before  swine,  lest  they  trample  them  under  their  feet,  and  turn 
again  and  rend  you. 

It  is  an  express  command  of  the  Lord,  not  to  expose  the 
truths,  mysteries,  or  sacraments  of  the  church  to  the  contempt 
and  profanation  of  sinners ;  and  yet  this  is  what  is  now-a-days 
charged  as  a  crime  on  those  who  endeavour  to  observe  it. 
That  is  often  represented  as  party  management  and  con 
federacy,  or  as  dangerous  dissimulation,  which  is  really  the 
necessary  wisdom  and  discretion  of  not  dispensing  the  truth 
to  those  who  are  fit  for  nothing  but  to  bark  at  it  like  dogs, 
to  trample  it  under  their  feet  like  swine,  and  to  rend  or  perse 
cute  those  who  deliver  it  to  them.  Sacraments  are  not  for 
such  as  are  continually  returning,  like  dogs,  to  their  former 
sins,  particularly  those  which  proceed  from  the  tongue  and 
the  mouth;  nor  for  such  as  remain,  like  swine,  under  habits 
of  impurity,  or  of  any  other  sins. 

VOL.  I.— 9  G 


98  MATTHEW. 

THE   MEANS   TO  ARRIVE   AT  PERFECTION. 
SECT.  II. — 1.  MEANS — PRAYER. 

7.  fl  Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find ;  knock, 
and  it  shall  be  opened  unto  you : 

How  rich  is  a  man  when  he  knows  how  to  ask,  to  seek,  and 
to  knock  as  he  ought;  with  his  tongue,  his  desires,  and  his 
works !  Let  us  ask,  with  confidence  and  humility ;  let  us 
seek,  with  care  and  application ;  let  us  knock,  with  earnestness 
and  perseverance.  Grant  me,  Lord,  a  faith,  which  may  make 
me  thoroughly  sensible  of  my  needs,  and  humbly  ask  thy 
grace;  a  hope,  which  may  excite  me  to  seek  thy  kingdom 
only,  and  the  righteousness  which  leads  thereto;  and  a 
charity,  which  may  urge  me  to  knock  incessantly  and  respect 
fully  at  the  gate  of  thy  mercy. 

8.  For  every  one  that  asketh  receiveth  ;  and  he  that  seeketh  findeth ; 
and  to  him  that  knocketh  it  shall  be  opened. 

Prayer  is  always  heard  after  one  manner  or  another,  when 
charity  asks,  seeks,  and  knocks.  She  alone  obtains  all  which 
she  asks,  because  she  alone  asks  what  she  ought,  and  that  in 
a  right  manner,  and  for  a  good  end.  The  way  never  to  be 
refused  is,  never  to  desire  any  thing  but  the  will  of  God. 

9.  Or  what  man  is  there  of  you,  whom  if  his  son  ask  bread,  will  he 
give  him  a  stone  ? 

We  have  no  right  to  ask  any  thing  of  God,  but  only, 
(1.)  Under  the  quality  of  children,  and  as  members  of  his 
Son.  (2.)  With  the  heart  of  children,  or  a  filial  love. 
(3.)  Necessaries,  as  bread.  Thou  art,  0  my  God,  both  the 
Father  and  the  bread  of  our  souls.  Give  thyself  to  us,  thee 
and  thy  Son  Jesus  Christ,  the  bread  of  heaven.  How  many 
times,  Lord,  have  we  asked  of  thee  a  stone,  namely,  the  good 
things  of  the  earth,  which  would  only  have  formed  in  us  a 
heart  of  stone,  and  thou  hast  been  pleased  to  give  us  the 
bread  of  thy  grace,  of  thy  word,  and  of  thy  Son  ! 

10.  Or  if  he  ask  a  fish,  will  he  give  him  a  serpent  ? 

Jesus  Christ  may  be  said  to  be  hidden  in  the  Scriptures, 
as  a  fish  is  hidden  in  the  water ;  faith  and  charity  find  him 


CHAPTER    VII.  99 

there ;  curiosity  and  concupiscence,  instead  of  him,  find  there 
sometimes  the  serpent  and  his  temptation.  If  he  is  an  un 
natural  father  who  gives  his  children  things  hurtful  to  the 
life  of  the  body,  what  then  is  that  person  who  causes  them  to 
lose  the  life  both  of  soul  and  body  to  all  eternity,  in  poison 
ing  them  with  the  maxims  of  the  world,  and  in  giving  them 
the  serpent  of  %mbition,  either  by  bad  example  or  otherwise ! 
Thou  alone,  0  my  God,  art  always  a  Father !  and  never  givest 
to  thy  children  any  other  than  the  gifts  of  a  Father.  Let 
me  likewise  always  show  myself  a  good  child  in  prayer,  and 
never  ask  any  thing  but  what  is  worthy  of  thy  paternal  love ! 

11.  If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto  your  chil 
dren,  how  much  more  shall  your  Father  which  is  in  heaven  give  good 
things  to  them  that  ask  him  ? 

Good  gifts  are  always  given  to  children  who  ask  them  well. 
What  other  good  things  but  those  of  heaven  should  a  Chris 
tian  ask  of  his  heavenly  Father  ? — a  Christian,  who  was  made 
such  only  for  heaven  !  To  ask  them  amiss,  is  not  so  properly 
to  ask  them,  as  to  render  ourselves  unworthy  of  them.  They 
are  given  only  to  those  who  ask  them ;  and  we  ask  them,  so 
far  as  we  esteem  and  desire  them.  Show,  0  my  God,  that 
thou  art  our  Father!  and  make  us  esteem,  desire,  and  ask 
that  only  which  thou  art  willing  to  give  ! 

SECT.  III. — 2.  MEANS — CHARITY. 

12.  Therefore  all  things  whatsoever  ye  would  that  men  should  do  to 
you,  do  ye  even  so  to  them :  for  this  is  the  law  and  the  prophets. 

The  Scriptures  contain  nothing  but  charity,  which  is  the 
substance  and  the  end  of  them.  How  rare  is  this  spirit  of 
equity !  and  how  difficult  and  painful  is  it  even  to  good  men, 
to  walk  exactly  according  to  this  rule !  Self-love  is  too  much 
confined  within  these  bounds ;  it  always  finds  out  reasons  of 
preference  and  distinction.  Thy  charity  alone,  0  Jesus,  can 
enable  us  to  observe  this  law  of  charity ! 


SECT.  IV. — 3.  MEANS — THE    STRAIT   WAY. 

er  ye  in  at  the  strait  gate :  for  wide  is  the  gate,  and 
ideth  to  destruction,  and  many  there  be  which  go 

Unhappy  those,  who  either  flatter,  or  suffer  themselves  to 


13.  If  Enter  ye  in  at  the  strait  gate :  for  wide  is  the  gate,  and  broad  is  the 
way,  that  leadeth  to  destruction,  and  many  there  be  which  go  in  thereat : 


100  MATTHEW. 

be  flattered,  on  this  subject!  There  are  four  things  which 
show  that  a  man  is  in  the  way  to  heaven : — The  first,  when 
he  loves  the  gospel,  which  confines  nature,  reduces  it  to  what 
is  strictly  necessary,  obliges  it  even  not  to  be  too  intent  on 
that,  and  separates  it  from  every  thing  which  flatters  or  cor 
rupts  it.  The  second,  when  he  does  not  envy  those  who  enjoy 
all  the  comforts,  and  all  the  good  things  of  this  present  life 
which  they  desire.  The  third,  when  he  declines  the  way  that 
everybody  is  too  apt  to  like,  "the  broad  way  that  leadeth  to 
destruction."  The  fourth,  when  he  earnestly  endeavours  to 
"enter  in  at  the  strait  gate." 

14.  Because  strait  is  the  gate,  and  narrow  is  the  way,  which  leadeth 
unto  life,  and  few  there  be  that  find  it. 

To  live  as  the  generality  of  mankind  do,  is  not  to  take  "the 
way  which  leadeth  unto  life."  He  who  teaches  that  the  gate 
and  way  to  life  are  wide  and  broad,  when  Jesus  Christ  wonders 
to  see  them  so  strait  and  narrow,  can  be  no  other  than  a  de 
ceiver.  Few  find  the  way  of  heaven,  fewer  enter  into  this 
way,  fewer  yet  abide  in  it,  fewer  still  walk  in  it,  and  fewest 
of  all  persevere,  or  go  forward  to  the  end.  As  it  is  thy  grace 
only,  0  Lord,  which  causes  us  to  find  it,  so  from  that  we 
expect  all  the  rest. 

SECT.  V. — FALSE   PROPHETS. — THE   FRUIT   LIKE   THE   TREE. 

15.  T[  Beware  of  false  prophets,  which  come  to  you  in  sheep's  clothing, 
but  inwardly  they  are  ravening  wolves. 

Adherence  to  the  doctrine  of  the  true  pastors  is  one  mark 
that  a  man  is  of  the  number  of  the  true  sheep.  This  advice 
of  Christ,  and  the  difficulty  of  discerning  a  sheep  in  her  own 
natural  clothing,  from  a  wolf  concealed  under  that  of  a  sheep, 
show  plainly  how  difficult  the  choice  is  of  a  good  director,  (of 
the  conscience.)  Those  who  come  to  you,  and  are  no  pastors, 
instead  of  leaving  you  to  come  to  them,  are  from  thence  justly 
suspected  to  be  wolves,  who  seek  not  so  much  to  help  you  to 
heavenly  treasures,  as  to  rob  you  of  earthly.  What  is  the 
reason  that  so  few  find  the  way  to  life,  unless  it  be  because 
there  are  so  few  who  have  any  distrust  of  false  prophets,  or 
loose  directors,  (of  the  conscience,)  or  who  are  not  glad  to 


CHAPTER    VII.  101 

follow  those  who  make  the  way  very  broad  ?  He  who  really 
seeks  God,  will  not  trust  himself  to  a  guide  without  being 
assured  that  he  can  conduct  him  to  him.  The  pure  and  up 
right  heart  is  attentive ;  and  this  attention,  joined  with  prayer, 
obtains  the  grace  of  discernment. 

16.  Ye  shall  know  them  by  their  fruits.     Do  men  gather  grapes  of 
thorns,  or  figs  of  thistles  ? 

The  works  are  the  tongue  of  the  heart.  When  the  whole 
body  of  actions  is  bad,  the  heart  must  necessarily  be  corrupt. 
Hypocrites  may  deceive  for  a  time,  and  conceal  their  heart 
on  many  occasions ;  but  they  cannot  do  it  on  all,  or  always. 
A  man  has  not  the  Spirit  of  God  in  the  least,  when  he  does 
nothing  but  the  works  of  the  flesh :  such  as  ambition,  covet- 
ousness,  and  the  like.  Whoever  enriches  himself  by  the  di 
rection  of  conscience,  and  makes  it  subservient  to  the  advance 
ment  of  his  family  or  his  friends,  or  to  other  passions,  he 
plainly  enough  discovers  by  his  works,  both  what  he  is  and 
what  he  is  not. 

17.  Even  so  every  good  tree  bringeth  forth  good  fruit ;  but  a  corrupt 
tree  bringeth  forth  evil  fruit. 

Such  as  is  the  will,  such  are  the  actions  which  proceed  from 
it.  One  important  rule  to  keep  us  from  delusion  is,  to  judge 
of  ourselves,  not  by  barren  desires,  nor  by  deceitful  transports 
of  devotion,  but  by  our  good  works.  The  good  tree  is  the 
good  heart ;  the  good  fruit  is  a  good  life.  The  heart  is  God's, 
and  truly  Christian,  when  the  life  is  so;  the  heart  is  the 
world's,  when  a  man  lives  like  the  world.  It  is  thou,  0  my 
God,  who  pluckest  up  the  corrupt  heart,  and  who  Greatest, 
plantest,  cultivatest,  waterest,  and  makest  the  good  one  fruit 
ful  !  Mine  is  in  thy  hands ;  make  it  a  good  tree ;  make  it 
thy  own  plant ! 

18.  A  good  tree  cannot  bring  forth  evil  fruit,  neither  can  a  corrupt 
tree  bring  forth  good  fruit. 

Charity  is  the  root  of  the  good  tree,  and  that  which  renders 
it  good ;  so  long  as  that  subsists,  there  can  be  no  evil  fruit  of 
crimes ;  so  long  as  it  does  not,  there  can  be  no  good  fruit  of 
righteousness.  To  teach  that  righteousness  is  consistent  with 

9* 


102  MATTHEW. 

the  greatest  crimes,  is  really  to  make  a  good  tree  bring  forth 
evil  fruit,  and  to  give  the  lie  to  the  Son  of  God. 

19.  Every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down,  and 
cast  into  the  fire. 

There  can  be  no  true  piety  nor  salvation  without  good 
works.  What  greater  misery,  then,  can  a  man  have,  than  to 
be  found  before  the  tribunal  of  God  without  the  root  of  charity, 
and  the  fruit  of  good  works !  Let  us  make  haste,  for  the  time 
is  short,  and  the  last  moment  perhaps  at  hand !  To  be  for 
ever  separated  from  God  and  Christ,  and  to  suffer  eternally 
the  torment  of  fire!  0  God,  who  can  think  of  it  without 
horror !  But  whoever  does  no  more  than  barely  think  of  it 
with  horror,  will  be  but  the  more  inexcusable  on  that  account. 
The  only  means  to  avoid  this  separation  and  eternal  fire,  is  to 
separate  ourselves  from  sin,  and  the  occasions  of  it,  and  to 
purify  ourselves  in  the  fire  of  repentance. 

20.  Wherefore  by  their  fruits  ye  shall  know  them. 

This  truth  is  often  repeated,  because  our  eternal  state 
depends  upon  it.  Not  to  have  good  fruit,  is  to  have  evil ; 
there  can  be  no  innocent  sterility  in  the  invisible  tree  of  the 
heart;  to  "bring  forth  nothing,"  is  cause  sufficient  to  be 
"hewn  down,  and  cast  into  the  fire."  One  main  source  of 
the  evils  of  the  church  is  the  neglect  of  this  rule,  though  given 
by  Jesus  Christ  himself.  The  best  fruits  are  frequently 
counted  as  nothing,  and  the  trees  which  are  most  loaded  with 
them  are  condemned,  upon  the  word  of  those  who  have  not 
the  least  good  fruit  themselves,  or  who  bear  nothing  but  evil. 
When  the  proper  use  is  made  of  this  rule  of  our  Lord's,  it 
will  soon  be  discovered  who  are  the  good  trees. 


21.  If  Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter  into 
the  kingdom  of  heaven ;  but  he  that  doeth  the  will  of  my  Father  which 
is  in  heaven. 

That  man  condemns  himself,  who  calls  God  his  Lord,  and 
yet  testifies  by  his  works  that  he  does  not  fear  him.  God 
considers  actions,  and  not  words ;  fruit,  and  not  leaves.  The 
false  and  deceitful  devotion  which  consists  only  in  words,  is 


CHAPTER    VII.  103 

rejected  by  Jesus  Christ.  That  alone  which  is  true,  substan 
tial,  and  necessary,  consists  in  studying  and  doing  what  God 
requires  of  us.  How  can  the  world  be  saved  ? — the  world, 
which  is  intent  on  nothing  but  doing  either  its  own  will,  to 
please  itself,  or  that  of  others,  out  of  interest !  The  will  of  God, 
which  alone  can  sanctify  and  save,  is  regarded  by  it  as  nothing. 

22.  Many  will  say  to  me  in  that  day,  Lord,  Lord,  have  we  not  pro 
phesied  in  thy  name?  and  in  thy  name  have  cast  out  devils?  and  in  thy 
name  done  many  wonderful  works  ? 

The  most  shining  actions  of  the  reprobate  are  often  such 
as  are  rejected  by  God  with  the  greater  indignation,  because 
the  principle  of  them  is  more  corrupt,  and  the  end  more  crimi 
nal.  How  many  preachers  are  there,  who  appear  prophets 
in  the  pulpit ;  how  many  (spiritual)  guides ;  how  many  writers 
and  other  evangelical  workmen,  whose  conduct,  doctrine,  and 
labour  we  admire ;  who  yet  are  really  nothing,  and  even  less 
than  nothing,  before  God,  because  they  do  not  perform  his 
will !  It  is  better  to  be  and  to  do  nothing,  than  to  be  or  do 
what  God  would  not  have  us. 

23.  And  then  will  I  profess  unto  them,  I  never  knew  you:  depart 
from  me,  ye  that  work  iniquity. 

Dreadful  separation  indeed,  which  we  do  not  enough  con 
sider!  How  dear  will  the  vain  pleasure  of  sin,  of  worldly 
splendour,  of  a  transient  reputation,  cost  those  who  forget 
God !  Grant,  0  Lord,  that  I  may  discover  and  avoid  all  those 
snares  which  are  laid  for  us  by  the  devil,  the  world,  and  our 
own  self-love ! — that  so  thou  mayest  know  and  accept  me  in 
that  great  day.  Terrible  alteration  for  those  among  the 
clergy,  who  are  so  eager  to  be  known  in  the  world,  and  to 
make  their  fortune  in  it,  by  the  functions  of  the  sacred  minis 
try  !  Christ  knows  them  not ;  whereby  is  meant,  that  he 
regards  and  treats  them  as  he  does  the  world,  to  which  they 
have  given  themselves  up,  and  for  which  he  has  not  vouchsafed 
to  pray ;  and  that  he  strikes  them,  as  well  as  the  world,  with 
this  eternal  anathema,  "Depart  from  me!" 

24.  T[  Therefore  whosoever  heareth  these  sayings  of  mine,  and  doeth 
them,  I  will  liken  him  unto  a  wise  man,  which  built  his  house  upon  a  rock : 

We  must  build  upon  the  rock,  which  is  Jesus  Christ,  doing 


104  MATTHEW. 

that  good  by  charity  which  we  know  by  faith.  True  wisdom 
consists  in  working  on  the  building  of  our  salvation,  in  making 
it  firm  by  keeping  close  to  the  word  and  the  maxims  of  the 
gospel,  and  in  conforming  our  lives  thereto.  And  when,  in 
order  to  this,  we  lean  upon  nothing  but  the  grace  of  Christ, 
we  then  build  upon  a  solid  rock. 

25.  And  the  rain  descended,  and  the  floods  came,  and  the  winds  blew, 
and  beat  upon  that  house;  and  it  fell  not:  for  it  was  founded  upon  a  rock. 

It  is  the  practice  of  God's  commandments  which  renders 
our  calling  and  election  sure,  and  which  secures  our  salvation 
against  the  divine  wrath  and  the  last  judgment.  There  are 
three  kinds  of  trials  and  temptations :  (1.)  Those  of  temporal 
afflictions,  which  come  from  above,  like  the  rain.  (2.)  Those 
which  proceed  from  the  lusts  and  passions  of  men,  which  are 
like  floods.  (3.)  Those  which,  like  impetuous  winds,  arise 
from  the  devil.  It  is  charity,  and  not  the  light  of  faith  alone, 
which  can  enable  us  to  stand  our  ground  against  so  many 
temptations  and  trials. 

26.  And  every  one  that  heareth  these  sayings  of  mine,  and  doeth  them 
not,  shall  be  likened  unto  a  foolish  man,  which  built  his  house  upon  the 
sand: 

He  who  knows  and  does  not,  builds  upon  the  sand,  and  is 
a  fool.  How  many  fools  on  earth  pass  for  the  men  of  true 
wisdom !  And  very  often  he  who  pities  them,  is  himself  of 
the  number  !  It  is  a  great  misfortune  not  to  know  the  gos 
pel  ;  but  it  is  a  real  folly,  to  be  filled  with  the  knowledge  of 
its  truths,  and  to  make  no  use  at  all  of  them.  Render  us 
faithful  in  this  matter,  0  Eternal  Wisdom!  and  give  us  that 
wisdom  which  consists  in  knowing  how  to  be  saved ! 

27.  And  the  rain  descended,  and  the  floods  came,  and  the  winds  blew, 
and  beat  upon  that  house ;  and  it  fell :  and  great  was  the  fall  of  it. 

This  is  a  lively  representation  of  the  case  of  a  soul,  which, 
at  the  hour  of  death,  has  nothing  to  rest  upon.  The  know 
ledge  of  the  law  alone  cannot  support  a  soul  against  tempta 
tions,  nor  against  the  judgment  of  God ;  it  will  serve  only  to 
overwhelm  it  the  more.  The  fall  of  the  soul  is  irreparable, 
and  without  remedy,  after  this  life;  because  the  spring  of 
charity  will  be  then  dried  up,  which  alone  can  shelter  the  soul 


CHAPTER   VIII.  105 

from  the  rain  of  God's  justice,  stop  the  floods  of  his  anger, 
and  withstand  the  wind  of  his  judgment,  which  will  carry 
away  the  straw  and  the  sand.  Let  us  strengthen  and  secure 
our  building,  while  we  have  time  to  do  it. 

28.  And  it  came  to  pass,  when  Jesus  had  ended  these  sayings,  the  peo 
ple  were  astonished  at  his  doctrine : 

These  people  will  condemn  the  insensibility  of  our  hearts  at 
the  word  of  Christ.  They  perhaps  heard  it  but  once,  and  we 
hear  or  read  it  every  day.  It  is  something  to  admire  the 
beauty  and  holiness  of  the  Christian  morality;  but  to  make 
us  love  and  embrace  it,  is  the  work  of  Him  alone  who  can 
change  the  heart. 

29.  For  he  taught  them  as  one  having  authority,  and  not  as  the  scribes. 
Observe  here  the  difference  of  Christ,  and  those  who  preach 

by  his  Spirit,  from  those  who  do  it  out  of  vanity,  and  by  the 
spirit  of  the  world.  The  word  does  nothing  in  the  minister, 
without  the  unction  with  which  God  accompanies  it.  This 
does  all,  even  in  the  mouth  of  him  who  is  himself  the  Anointed 
of  God.  Lord,  exercise  upon  my  heart  this  sovereign  power; 
instruct  it  with  all  the  authority  of  thy  divine  person,  and 
with  all  the  efficacy  of  thy  Spirit.  Make  it  bear  the  yoke  of 
thy  gospel  with  affection,  and  let  this  excellent  abridgment 
of  thy  doctrine  be  always  the  rule  of  my  manners,  and  the 
pattern  of  my  behaviour. 


CHAPTER  VIII. 

SECT.  I. — THE   LEPER. 

1.  WHEN  he  was  come  down  from  the  mountain,  great  multitudes 
followed  him. 

A  preacher  or  pastor  ought  never  to  decline  from  the  per 
fection  of  his  state ;  and  yet  he  must  often  stoop,  by  way  of 
condescension,  to  the  weak  and  feeble ;  he  must  go  to  them, 
if  they  cannot  come  to  him ;  and  he  must  descend  to  then- 
wants,  their  troubles,  and  their  infirmities.  It  is  the  means 


106  MATTHEW. 

to  gain  them  to  God,  to  engage  them  to  follow  him,  and  to 
draw  them  after  him  by  the  sweet  savour  of  the  word. 

2.  And,  behold,  there  came  a  leper  and  worshipped  him,  saying,  Lord, 
if  thou  wilt,  thou  canst  make  me  clean. 

This  leper  is  an  emblem  of  the  corruption  of  man  by  sin, 
and  of  his  restitution  by  repentance.  A  sinner  truly  penitent, 
seeks  God  with  a  respectful  faith,  approaches  him  in  the  spirit 
of  adoration,  humbles  himself  under  his  almighty  hand,  and 
acknowledges  the  greatness  of  his  fall,  and  the  vileness  of  sin, 
by  an  extreme  humiliation  of  heart.  His  prayer  is  humble, 
plain,  and  full  of  confidence  in  God,  who  can  do  all  things, 
and  of  dependence  upon  his  will,  which  owes  him  nothing. 
It  is  peculiar  to  God  alone,  that  he  need  only  will  what  he 
intends  to  perform.  His  power  is  his  will;  it  is  because  he 
wills  it,  that  thereby  he  effects  all,  both  in  nature  and  in  grace. 
These  two  truths  are  the  fountain  of  Christian  humility,  the 
foundation  of  continual  prayer,  and  the  pledge  of  the  mercy 
of  God,  to  those  whose  hearts  he  has  been  pleased  to  instruct 
and  penetrate  with  them. 

3.  And  Jesus  put  forth  his  hand,  and  touched  him,  saying,  I  will ;  be 
thou  clean.     And  immediately  his  leprosy  was  cleansed. 

This  action  of  Jesus  Christ  is  a  representation  of  that  in 
visible  hand,  which  makes  itself  felt  by  the  most  insensible 
hearts ;  of  that  internal  word,  which  makes  itself  heard  by  the 
most  deaf;  and  of  that  supreme  will,  which  makes  itself  obeyed 
by  the  most  rebellious.  There  are  two  sorts  of  grace :  the 
one,  which  does  not  work  a  conversion,  but  which  prepares 
the  heart  for  it,  by  working  faith,  desires >  trust,  prayer ;  and 
which  causes  the  leper  to  say,  "Lord,  if  thou  wilt,  thou  canst 
make  me  clean!" — the  other,  which  does  really  work  the  con 
version  itself,  by  surmounting  all  the  resistance  of  the  sinner, 
and  inspiring  him  with  a  good,  strong,  full,  and  perfect  will, 
which  entirely  heals  concupiscence,  the  very  thing  in  which 
a  bad  will  does  consist.  Say  to  me  this  word  of  salvation, 
"Be  thou  clean,"  0  sovereign  Physician,  who  dependest  not 
on  time  for  the  cure  of  the  maladies  of  my  heart !  We  ought 
to  be  so  far  from  despising  the  greatest  sinners,  that  it  is  our 
duty  to  apply  to  them,  but  still  as  Christ  did,  not  permitting 


CHAPTER    VIII.  107 

ourselves  to  be  infected  by  them.  Let  us  admire  the  efficacy 
of  prayer ;  and  let  us  put  more  trust  and  confidence  in  it  for 
the  future. 

4.  And  Jesus  saith  unto  him,  See  thou  tell  no  man;  but  go  thy  way, 
shew  thyself  to  the  priest,  and  offer  the  gift  that  Moses  commanded,  for 
a  testimony  unto  them. 

Observe  here  the  conduct  of  a  good  director  (of  the  con 
science:)  (1.)  Not  to  suifer  the  good  which  God  is  pleased  to 
do  by  his  ministry  to  be  divulged,  but  to  shun  the  reputation 
of  good  works.  (2.)  To  be  unconcerned  for  his  own  interest, 
and  zealous  for  that  of  God.  (3.)  To  prevent  all  occasion  of 
scandal  and  jealousy.  Priests  ought  not  to  treat  sinners  as 
cured  of  the  leprosy  of  sin,  until  they  are  assured  of  it  by 
sufficient  proofs ;  as  the  priests  of  the  law  could  not  accept 
the  offering  of  a  leper,  nor  allow  him  to  partake  of  the  sacri 
fice,  until  they  had  received  convincing  tokens  of  his  cleanness. 

SECT.  II. — THE    CENTURION. 

5.  ^[  And  when  Jesus  was  entered  into  Capernaum,  there  came  unto 
him  a  centurion,  beseeching  him,   6.  And  saying,  Lord,  my  servant  lieth 
at  home  sick  of  the  palsy,  grievously  tormented. 

God  very  often  grants  more  than  is  desired.  The  elo 
quence  of  prayer  consists  in  representing  our  wants  to  God 
in  a  plain  manner.  The  centurion  is  the  pattern  of  a  true 
Christian  master's  charity  toward  his  servants,  who  retains 
those  who  are  the  most  incapable  of  doing  him  any  more  ser 
vice,  and  is  to  them  instead  of  a  father.  The  inability  to  do 
good  without  the  grace  of  Christ,  is  the  palsy  of  the  soul. 
Whence  comes  it  to  pass,  that  men  are  not  near  so  much  con 
cerned  at  this  spiritual  palsy,  as  at  that  of  the  body,  and  that 
they  complain  of  it  so  little  ?  Is  it  not  because  their  faith  is 
small,  and  the  business  of  salvation  so  little  at  their  heart  ? 

7.  And  Jesus  saith  unto  him,  I  will  come  and  heal  him. 

The  word  and  promise  of  Christ  is  the  great  consolation  of 
a  sinner.  There  is  no  person  in  the  world  but  what  has  need 
that  Jesus  Christ  should  come  and  heal  him,  either  of  his 
mortal  wounds,  or  of  his  weakness  and  infirmities.  From  the 
time  that  he  has  made  us  sensible  of  our  diseases,  and  given 


108  MATTHEW. 

us  the  grace  to  lay  them  before  him  in  prayer,  let  us  confi 
dently  believe,  that  he  says  to  us,  "I  will  come  and  heal  you;" 
and  let  us  faithfully  and  humbly  say  to  him,  without  ceasing, 
"Come,  Lord  Jesus." 

8.  The  centurion  answered  and  said,  Lord,  I  am  not  worthy  that  thou 
shouldest  come  under  my  roof:  but  speak  the  word  only,  and  my  servant 
shall  be  healed. 

See  here  the  pattern  of  a  lively  faith,  and  a  profound 
humility,  which  ought  always  to  accompany  the  prayer  of  a 
sinner.  Jesus  Christ,  by  his  will  alone,  can  heal  the  palsy 
of  ours.  The  first  degree  of  humility  is  to  acknowledge  the 
necessity  of  grace,  and  our  own  inability.  The  second,  to 
confess  the  freeness  of  this  grace,  and  our  own  unworthiness. 
Nothing  more  retards  our  cure  than  our  presumption. 

9.  For  I  am  a  man  under  authority,  having  soldiers  under  me:  and  I 
say  to  this  man,  Go,  and  he  goeth ;  and  to  another,  Come,  and  he  cometh : 
and  to  my  servant,  Do  this,  and  he  doeth  it. 

This  is  to  make  a  true  Christian  use  of  authority,  by  it  to 
raise  our  minds  to  the  contemplation  of  that  of  God.  Let  us  • 
look  upon  ours  as  a  small  emanation  of  his;  and  let  us  ac 
knowledge,  that  it  is  nothing  in  comparison  of  his  almighti- 
ness.  Carnal  men  are  apt  to  idolize  either  the  authority  of 
others,  out  of  flattery  or  interest,  or  their  own  through  pride 
or  conceit;  but  a  Christian  takes  occasion  from  hence  to 
humble  himself,  to  adhere  to  God,  and  to  hope  for  every  thing 
from  him. 

10.  When  Jesus  heard  it,  he  marvelled,  and  said  to  them  that  followed, 
Verily  I  say  unto  you,  I  have  not  found  so  great  faith,  no,  not  in  Israel. 

We  sometimes  see  laymen  and  military  persons,  on  whom 
God  seems  to  have  bestowed  fewer  favours  than  on  others, 
have  notwithstanding  greater  faith  than  they.  Humility  is, 
at  the  same  time,  both  the  mother  and  the  daughter  of  faith. 
Jesus  admires  the  works  of  his  Father,  to  whom  he  refers  all, 
and  chiefly  the  operation  of  his  grace  in  the  soul,  to  induce 
us  to  admire  them  also,  and  to  give  glory  to  God  for  all. 
There  are  two  things  which  are  the  subject  of  Christ's  wonder : 
the  first,  how  few  find  the  way  to  heaven  by  reason  of  its  per 
fection,  ('Matt.  vii.  14 ;)  the  second,  how  incomprehensible  the 


CHAPTER    VIII.  109 

election  of  those  is,  on  whom  God  confers  the  free  gift  of 
faith.  There  is  nothing  greater,  nothing  more  worthy  of 
the  attention  of  a  Christian  than  faith,  and  the  works  of  it  in 
the  saints. 

11.  And  I  say  unto  you,  That  many  shall  come  from  the  east  and 
west,  and  shall  sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven : 

Oftentimes  he  who  seems  to  be  lost,  enters  into  the  same 
place  with  him  who  led  a  pious  life.  We  must  fear  and  hope 
to  the  end.  Christ  proclaims  and  foretells  the  conversion  of 
remote  nations,  to  the  end  that  we  may  ask  it  of  God.  To 
pray  often  for  the  advancement  of  his  kingdom,  and  for  the 
propagation  of  the  faith,  is  one  of  the  duties  of  a  true  Chris 
tian.  All  the  elect  are  the  children  of  promise,  and  are  ad 
mitted  into  fellowship  with  the  patriarchs,  and  into  their 
rights  and  privileges ;  because  it  is  to  them  that  the  promises 
were  made.  Let  us  imitate  Abraham  in  his  faith,  Isaac  in  his 
obedience  even  unto  death,  and  Jacob  in  his  hope  and  expecta 
tion  of  good  things  to  come,  amidst  all  the  evils  of  this  life, 
if  we  desire  to  reign  with  them. 

12.  But  the  children  of  the  kingdom  shall  be  cast  out  into  outer  dark 
ness:  there  shall  be  weeping  and  gnashing  of  teeth. 

How  many  Christians  suffer  the  graces,  the  kingdom,  and 
the  salvation,  which  they  had  as  it  were  in  their  hands,  to  be 
lost;  while  Pagans  and  Idolaters  obtain  salvation!  An 
eternity  of  darkness,  tears,  and  pains,  for  one  moment  of 
sinful  pleasure.  What  blindness  is  it  to  expose  ourselves 
thereto ! 

13.  And  Jesus  said  unto  the  centurion,  Go  thy  way;  and  as  thou  hast 
believed,  so  be  it  done  unto  thee.     And  his  servant  was  healed  in  the 
selfsame  hour. 

The  faith  given  by  God  is  the  fountain  and  measure  of  his 
other  gifts.  To  beg  the  increase  of  it,  is  to  beg  many  other 
graces,  and  to  preserve  those  which  we  have  already.  The 
faith  to  which  Jesus  grants  all  which  it  desires,  is  not  a  naked 
and  barren  faith,  but  one  which  produces  trust,  humility,  and 
prayer. 

VOL.  I.— 10 


110  MATTHEW. 

SECT.  in. — PETER'S  MOTHER-IN-LAW. — THE  POSSESSED  AND 

SICK   CURED. 

14.  Tf  And  when  Jesus  was  come  into  Peter's  house,  he  saw  his  wife's 
mother  laid,  and  sick  of  a  fever. 

As  the  miracle  of  the  leper  represents  the  corruption  of 
nature  by  original  sin,  and  the  restitution  of  it  by  Christian 
grace;  as  that  of  the  paralytic  expresses  our  inability  to  do 
good,  and  to  resist  evil,  without  actual  grace;  so  this  third 
miracle  denotes  the  concupiscence  which  still  remains,  and 
which,  like  a  fever,  is  the  cause  of  many  frailties  and  infirmi 
ties.  Behold  them,  0  Lord,  in  me,  with  the  same  eyes  of 
mercy  which  thou  wast  pleased  to  cast  upon  this  woman ! 

15.  And  he  touched  her  hand,  and  the  fever  left  her:  and  she  arose, 
and  ministered  unto  them. 

Christ,  in  touching  the  hand  of  this  woman,  shows  plainly 
the  quickening  virtue  of  his  flesh,  united  to  the  divinity  in 
unity  of  person.  This  flesh,  so  often  received  (spiritually)  in 
the  communion,  what  ought  it  not  to  work  in  our  hearts  ! 
When  God  touches  the  heart  with  his  grace,  he  destroys  the 
heat  of  concupiscence  therein.  We  must,  after  the  example 
of  this  woman,  be  so  faithful,  as  to  consecrate  and  return  to 
God  the  whole  use  of  his  gifts  and  graces.  It  is  by  works 
that  a  man  proves  himself  to  be  cured  of  his  evil  habits.  The 
humility  and  charity  which  are  shown  by  serving  Christ  in  the 
poor,  are  some  of  the  surest  marks  of  a  true  conversion. 

16.  T[  When  the  even  was  come,  they  brought  unto  him  many  that 
were  possessed  with  devils:  and  he  cast  out  the  spirits  with  his  word, 
and  healed  all  that  were  sick: 

0  my  God,  make  the  sinner  thoroughly  sensible  that  he 
falls  into  the  power  of  the  devil  when  he  refuses  to  have  thee 
for  his  Lord  and  Master.  The  possessed  with  devils  are  not 
to  be  seen  without  horror ;  but  what  is  this  possession,  if  com 
pared  to  that  of  the  soul,  and  beheld  with  the  eyes  of  faith? 
How  terrible  to  the  devil  is  the  word  of  Jesus  Christ !  Let 
us  with  faith  and  confidence  employ  it  against  his  tempta 
tions.  Let  us  bless  God  for  having  left  this  word  to  his 
church  to  be  the  scourge  of  the  devil.  It  is  Christian  pru- 


CHAPTER    Vni.  Ill 

dence,  by  constant  reading,  to  fill  our  heart  therewith,  to  the 
end  that  the  devil  may  always  meet  there  with  this  safeguard 
and  defence.  That  which  the  word  of  God,  in  the  mouth  of 
Christ  performs  in  a  moment,  it  performs  by  degrees  in  the 
sinner  who  feeds  upon  it.  Oh  the  goodness  of  Christ,  not  to 
reject  any  sick  person !  Oh  wonderful  power,  to  heal  them 
all !  Let  none  therefore  despair  under  the  sight  and  sense  of 
their  miseries. 

17.  That  it  might  be  fulfilled  which  was  spoken  by  Esais  the  prophet, 
saying,  Himself  took  our  infirmities,  and  bare  our  sicknesses. 

We  see  here  the  immense  charity  of  the  good  Shepherd. 
To  bear  the  infirmities  and  frailties  of  our  brethren,  is  to  imi 
tate  him.  We  cannot  indeed  cure  sicknesses;  but  we  can 
assist,  relieve,  serve,  visit,  and  comfort  the  sick.  We  take 
upon  us  their  infirmities,  when  we  compassionate  them  by 
charity.  Christ  fulfils  the  prophecies  in  all  respects,  and  is 
himself  the  completion  and  truth  of  them,  as  being  the  Lamb 
and  Victim  of  God  which  bears  and  takes  away  the  sins  of  the 
world.  He  alone  is  the  universal  Physician  for  all  the  dis 
eases  of  body  and  soul.  I  do  not  ask,  0  Lord,  to  be  exempt 
from  the  former,  because  thou  makest  them  remedies  for  the 
distempers  of  the  latter ;  these  are  they  which  call  upon  thee, 
which  wait  for  thee,  and  which  are  incurable  to  all  beside. 

SECT.  IV. — CHRIST   IS   TO   BE   FOLLOWED   IN   HIS   STATE   OF 
POVERTY. 

18.  fl  Now  when  Jesus  saw  great  multitudes  about  him,  he  gave  com 
mandment  to  depart  unto  the  other  side. 

A  man  ought  (frequently)  to  withdraw  himself  from  the 
world,  though  his  piety  be  ever  so  much  proof  against  tempta 
tion.  A  pastor,  how  necessary  soever  he  may  be  to  his  peo 
ple,  ought  to  retire  from  them  for  a  while,  when  he  finds  the 
crowd  and  noise  of  the  world  prejudicial  to  his  soul. 

19.  And  a  certain  scribe  came,  and  said  unto  him,  Master,  I  will  follow 
thee  whithersoever  thou  goest. 

The  presumptuous  person  fancies  himself  capable  of  every 
thing.  As  to  ordinary  duties,  the  call  of  the  gospel  is  suffi 
cient;  as  to  designs  of  perfection,  we  must  wait  until  God 


112  MATTHEW. 

calls  us.  To  anticipate  the  call  of  God,  is  to  prevent  his 
grace ;  and  miserable  is  he  who  pretends  to  walk  without  it. 
It  is  not  sufficient  that  the  desires  be  good ;  they  must  also 
be  regular. 

20.  And  Jesus  saith  unto  him,  The  foxes  have  holes,  and  the  birds  of 
the  air  have  nest^ ;  but  the  Son  of  man  hath  not  where  to  lay  his  head. 

It  is  very  just  and  reasonable,  to  worship  Christ  even  under 
this  destitution  of  all  the  conveniencies  of  life ;  to  undergo 
the  want  of  some  of  them,  thereby  to  honour  and  imitate  him, 
and  to  beg  of  him  the  spirit  and  the  grace  to  do  it.  What 
poor  man  is  not  comforted,  when  he  casts  his  eyes  upon  this 
adorable  pattern !  What  rich  man  is  not  confounded,  when 
he  sees  himself  so  unlike,  and  at  such  a  distance  from  it! 
What  shame  must  those  nice  and  delicate  persons  hence  re 
ceive,  who  are  always  ill  at  ease,  and  who  exhaust  their  wit 
in  daily  inventing  some  new  gratifications !  Let  us  adore  the 
Son  of  God,  debased  so  low  as  to  take  upon  him  human  nature 
in  the  incarnation,  and  in  some  manner  more  destitute  of  the 
conveniences  of  life  than  the  very  beasts  themselves.  Who 
ever  designs  to  follow  Christ,  in  order  to  make  his  fortune  in 
the  world,  does  not  seek  him,  but  the  world  and  its  fortune. 
A  man  must  disengage  himself  from  every  thing,  if  he  would 
truly  serve  God,  by  following  Jesus  Christ  in  the  sacred  mi 
nistry,  or  otherwise. 

21.  And  another  of  his  disciples  said  unto  him,  Lord,  suffer  me  first 
to  go  and  bury  my  father. 

The  voice  of  God  must  be  obeyed  without  delay.  The  chil 
dren  of  Adam  are  always  in  extremes :  either  they  will  an 
ticipate  God.  like  this  scribe,  (v.  19,)  or  they  will  not  follow 
him  immediately,  like  this  disciple.  The  mean  between  both, 
is  to  wait  until  he  speaks ;  and  not  to  defer  following  him  one 
moment  when  he  has  spoken.  Men  never  want  pious  pre 
tences,  when  they  have  neither  resolution  enough  to  enter 
into  the  way  which  God  points  out,  nor  humility  enough  to 
acknowledge  their  own  weakness. 

22.  But  Jesus  said  unto  him,  Follow  me ;  and  let  the  dead  bury  their 
dead. 

How  difficult  is  it  to  forsake  the  world!     Always  some 


CHAPTER    VIII.  113 

secular  tie  retains  those  whom  God  calls  to  retirement.  All 
human  respects,  all  regard  to  the  duties  of  civil  life,  must  be 
laid  aside,  when  our  salvation  is  in  question.  All  other  care 
may  be  supplied  by  some  other  person;  the  care  of  saving  our 
soul,  is  our  own  personal  affair.  A  man  is  dead  when  he  lives 
not  according  to  faith,  which  is  the  life  of  the  soul.  He  who 
is  called  to  follow  Christ  in  the  way  of  perfection,  ought  to 
fear  the  world,  and  the  conversation  of  worldly  people,  as 
much  as  we  generally  fear  the  apparition  of  a  dead  man,  or 
the  infection  of  a  burying-place. 

SECT.  V. — THE   TEMPEST   APPEASED. 

23.  f  And  when  he  was  entered  into  a  ship,  his  disciples  followed  him. 
This  ship  in  the  midst  of  the  sea,  is  an  emblem  of  the  church 

in  the  midst  of  the  world.  Jesus  is  there  with  his  disciples  : 
this  is  our  comfort.  Whoever  has  this  truth  present  to  his 
mind,  looks  upon  every  thing  which  happens  in  the  church 
with  other  eyes  than  those  of  the  world. 

24.  And,  behold,  there  arose  a  great  tempest  in  the  sea,  insomuch  that 
the  ship  was  covered  with  the  waves:  but  he  was  asleep. 

We  ought  to  expect  to  meet  with  tempests  in  the  church, 
and  to  see  it  covered  with  waves.  Let  us  not  be  scandalized 
at  it,  but  let  us  arm  ourselves  with  faith  and  patience.  Every 
one  has  likewise  his  storms  and  tempests.  When  our  faith 
grows  dull  and  heavy,  then  Christ  is  asleep  in  us.  He  is 
asleep  in  respect  of  us,  when  he  leaves  us  some  time  to  pur- 
selves,  and  makes  us  know  the  want  of  him  by  permitting  us 
to  fall  either  under  temptation,  or  inward  troubles,  or  outward 
persecution  of  carnal  men,  or  into  coldness,  difficulties,  and 
disgust  in  the  service  of  God. 

25.  And  his  disciples  came  to  him,  and  awoke  him,  saying,  Lord,  save 
us :  we  perish. 

The  advantage  of  temptation  is  to  make  us  know  our  weak 
ness,  so  as  to  oblige  us  to  have  recourse  to  God,  and  to  unite 
ourselves  to  Jesus  Christ.  We  approach  him  by  faith,  we  are 
united  to  him  by  charity,  and  we  awake  him  by  prayer.  All 
good  perishes,  or  at  least  decays  in  us  without  Christ.  There 
is  not  so  much  as  one  moment,  wherein  we  are  not  in  danger 
10*  H 


114  MATTHEW. 

of  perishing  without  our  Saviour's  grace.  How  proper  is  this 
short  prayer  for  us,  and  how  familiar  should  it  be  to  us, 
because  our  Saviour's  grace  is  necessary  every  moment !  It 
comprehends  all  the  power  of  our  Lord's  grace,  the  abundance 
of  our  Saviour's  merits,  and  the  depth  of  the  sinner's  miseries. 

26.  And  he  saith  unto  them,  Why  are  ye  fearful,  0  ye  of  little  faith  ? 
Then  he  arose,  and  rebuked  the  winds  and  the  sea ;  and  there  was  a  great 
calm. 

Faith  is  courageous,  incredulity  fearful.  A  person  truly 
faithful  retains  his  confidence  in  the  most  violent  temptations. 
One  word  alone  of  God,  restores  a  perfect  calm  to  souls 
troubled  by  temptation.  Prayer,  though  imperfect,  is  very 
often  heard:  (1.)  That  our  imperfections  may  not  hinder  us 
from  praying  to  God.  (2.)  That  we  may  be  persuaded  that 
our  merits  do  not  make  our  prayers  effectual.  (3.)  That  we 
may  offer  them  up  with  great  humility.  (4.)  That  we  may 
unite  ourselves  to  Christ  in  praying  together  with  him.  This 
defect  of  faith  in  Christ's  disciples  consisted  in  their  not  hav 
ing  that  idea  of  his  power  which  they  ought.  Let  us  fear  the 
same  defect,  and  let  us  learn  of  how  much  use  it  is,  in  order 
to  pray  well,  to  have  such  a  notion  of  grace  as  is  suitable  to 
the  omnipotence  of  that  God  whom  we  adore.  Great  tempest, 
great  calm;  God  proportions  the  comfort  to  the  affliction. 

27.  But  the  men  marvelled,  saying,  What  manner  of  man  is  this,  that 
even  the  winds  and  the  sea  obey  him  ! 

Insensible  creatures  hear  the  Creator's  voice,  and  obey  it ; 
man  alone  is  deaf  and  disobedient  thereto.  God,  who  makes 
himself  obeyed  by  them,  can  he  have  less  command  over  our 
heart,  when  he  resolves  to  subject  it  to  himself?  This  is  the 
consolation  of  those  who  suffer,  that  he  can  make  himself 
obeyed  in  a  moment,  and  restore  peace  to  souls,  and  to  the 
church.  Let  us  only  awake  our  faith,  and  pray. 

SECT.  VI. — THE   DEVILS   CAST    OUT — THE   SWINE   DROWNED. 

28.  1f  And  when  he  was  come  to  the  other  side  into  the  country  of  the 
Gergesenes,  there  met  him  two  possessed  with  devils,  coming  out  of  the 
tombs,  exceeding  fierce,  so  that  no  man  might  pass  by  that  way. 

That  which  passes  in  these  two  possessed  persons,  is  a  lively 


CHAPTER   VIII.  115 

representation  of  the  fury  of  the  devil  possessing  a  sinner's 
soul,  of  the  misery  of  the  sinner  whom  he  possesses,  and  of 
the  evils  which  sin  causes  in  the  world.  A  guilty  conscience 
is  a  real  tomb,  wherein  a  possessed  person  lodges,  and  where 
stench  and  darkness  reign.  Happy  that  person,  whom  the 
approach  of  Jesus  Christ  causes  to  come  out  and  meet  him ! 

29.  And,  behold,  they  cried  out,  saying,  What  have  we  to  do  with 
thee,  Jesus,  thou  Son  of  God  ?  art  thou  come  hither  to  torment  us  before 
the  time? 

The  first  motions  of  conversion  do  but  trouble  and  torment 
the  sinner.  Men  shut  their  eyes  against  the  light,  they  thrust 
back  the  hand  of  Christ,  they  say  it  is  not  yet  time,  they  are 
incensed  against  the  truths  of  faith,  and  against  those  who 
set  them  before  their  eyes  and  show  Jesus  Christ  unto  them. 
There  is  no  communication  between  the  Spirit  of  God  and 
the  spirit  of  the  world ;  we  must  renounce  either  the  one  or 
the  other. 

30.  And  there  was  a  good  way  off  from  them  an  herd  of  many  swino 
feeding. 

See  here  another  representation  of  sinners,  of  those  chiefly 
who  are  subject  to  impurity  by  habit,  or  by  frequent  relapses. 
They  are  still  farther  off  from  salvation  than  other  sinners, 
are  to  be  found  in  greater  numbers,  and  are  more  addicted  to 
please  their  appetite.  Make  them  know,  0  Lord,  the  shame- 
fulness  of  their  condition,  and  what  it  is  to  have  changed  thy 
image  into  that  of  a  swine. 

31.  So  the  devils  besought  him,  saying,  If  thou  cast  us  out,  suffer  us 
to  go  away  into  the  herd  of  swine. 

The  sinner  thinks  he  has  injustice  done  him,  when  he  is 
restrained  from  hurting  his  neighbour.  He  will  not  see  the 
end  of  his  sins.  He  imitates  the  devil,  and  does  what  lies  in 
his  power  to  be  at  no  loss  as  to  wickedness,  by  never  leaving 
one  sin  but  for  another.  Since  the  devil  can  do  nothing  but 
by  God's  permission,  and  as  the  executioner  of  his  justice,  it 
is  this  adorable  justice  which  he  ought  to  fear,  and  more  yet 
sin,  without  which  justice  is  inactive. 

32.  And  he  said  unto  them,  Go.     And  when  they  were  come  out,  they 
went  into  the  herd  of  swine :  and,  behold,  the  whole  herd  of  s'.vine  ran 


116  MATTHEW. 

violently  down  a  steep  place  into  the  sea,  and  perished  in  the  waters. 
33.  And  they  that  kept  them  fled,  and  went  their  ways  into  the  city,  and 
told  every  thing,  and  what  was  befallen  to  the  possessed  of  the  devils. 

God  hears  not  the  devil  and  certain  sinners,  but  only  so 
far  as  he  hears  his  own  justice.  Here  is  an  emblem  of  the 
final  impenitence  into  which  the  habitually  impure  more  com 
monly  fall  than  other  sinners.  Christ  permits  the  devils  to 
do  that  in  the  swine  which  he  did  not  permit  them  to  do  in 
the  possessed,  on  purpose  to  show  us  what  rage  they  would 
exercise  upon  us  if  God  left  them  at  liberty.  How  many  are 
the  divine  favours  and  benefits,  which  we  do  not  consider,  and 
which  we  know  only  in  general !  God  looks  upon  temporal 
riches  as  of  little  or  no  value.  He  suffers  them  to  be  lost, 
sometimes  to  disengage  us  from  them  out  of  mercy,  sometimes 
out  of  justice,  to  punish  us  for  having  acquired  or  preserved 
them  either  by  covetousness  or  injustice. 

34.  And,  behold,  the  whole  city  came  out  to  meet  Jesus :  and  when 
they  saw  him,  they  besought  him  that  he  would  depart  out  of  their  coasts. 

The  wicked  choose  rather  to  lose  Jesus  Christ,  than  their 
temporal  goods  and  the  objects  of  their  lusts.  Blind  and 
ungrateful  wretches,  who  cannot  discern  the  time  and  the 
grace  of  this  visitation  of  the  Lord !  There  are  but  too  many, 
whom  the  fear  of  some  loss,  disgrace,  or  reproach,  blinds  and 
intimidates  so  far  as  to  make  them  ashamed  of  Christ,  his 
gospel,  his  truth,  and  his  servants.  Continue  with  us,  0  Lord ! 
for  thou  art  all  things  to  us,  and  art  alone  sufficient  for  us. 


CHAPTER  IX. 

SECT.  I. — THE   PARALYTIC   HEALED. 

1.  AND  he  entered  into  a  ship,  and  passed  over,  and  came  into  his 
own  city. 

Wo  to  those  whom  God  hears  as  he  heard  the  Gergesenes, 
abandoning  them  to  their  own  desires,  and  to  temporal  felicity, 
according  to  their  wishes !  Miserable  condition :  to  imagine 
we  can  be  happy  when  Jesus  Christ  departs  from  us,  or  with- 


CHAPTER    IX.  lir 

draws  his  light,  and  his  ministers,  because  they  disturbed  our 
false  repose  and  our  passions. 

2.  And,  behold,  they  brought  to  him  a  man  sick  of  the  palsy,  lying 
on  a  bed :  and  Jesus  seeing  their  faith  said  unto  the  sick  of  the  palsy  ; 
Son,  be  of  good  cheer ;  thy  sins  be  forgiven  thee. 

The  paralytic  is  an  emblem  of  the  total  inability  into  which 
sin  has  cast  us,  and  of  which  Jesus  Christ  alone  can  heal  us. 
Faith,  charity,  and  the  prayers  of  the  church,  obtain  from 
him  our  cure.  See  here  the  confidence  which  a  sinner  should 
have.  Christ  goes  to  the  source  of  the  evil  which  is  sin ;  and 
to  that  we  ought  also  to  run  back  in  all  our  maladies.  It  is 
probable  that  this  pious  sick  man  did,  by  his  desires,  beg  the 
cure  of  his  soul,  leaving  the  care  of  his  body  to  others,  since 
Christ  heals  the  soul  before  the  body.  Few  are  there  who 
imitate  him.  When  we  seek,  before  all  things,  to  please  God 
by  our  piety,  he  inspires  others  with  the  care  of  our  temporal 
necessities. 

3.  And,  behold,  certain  of  the  scribe^  said  within  themselves,  This 
man  blasphemeth. 

The  learned  who  are  proud  and  conceited,  are  also  blind, 
unbelieving,  slanderers,  envious,  and  obdurate.  They  call 
good  evil,  and  abuse  and  pervert  every  thing.  Christ  has  no 
manner  of  regard  to  the  offence  taken  by  a  Pharisee,  which 
he  knew  would  happen.  He  does  the  good,  though  he  fore 
sees  the  abuse  of  it.  Let  us  also  not  omit  works  of  charity 
or  justice,  on  the  account  of  the  evil  disposition  of  the  pre 
tenders  to  devotion,  the  openly  profane,  or  of  men  of  corrupt 
knowledge.  Light  serves  only  to  blind  and  lead  men  out  of 
the  way,  when  it  is  not  joined  with  uprightness  of  heart.  The 
most  sacred  truths  become  often  an  occasion  of  delusion,  where 
men  are  under  the  government  of  their  passions. 

4.  And  Jesus  knowing  their  thoughts  said,  Wherefore  think  ye  evil  in 
your  hearts  ? 

The  meekness  of  Jesus  Christ  shows  itself  on  all  occasions 
in  his  conduct  and  behaviour.  He  sounds  the  secrets  of  every 
heart.  No  sin  escapes  his  knowledge.  How  senseless  is  the 
sinner,  to  think  he  sins  securely  when  unseen  by  men !  Let 
us  fear  that  Judge  who  sees  the  bottom  of  the  heart  better 


118  MATTHEW. 

than  we  do  ourselves.  If  we  put  this  question  to  ourselves 
concerning  all  our  thoughts,  how  many  of  them  should  we  find 
unjust,  rash,  foolish,  unfit  for  God  to  behold,  and  unservice 
able  to  any  good  purpose.  Let  us  watch  over  our  mind ;  and, 
by  judging  and  correcting  ourselves,  let  us  prevent  the  judg 
ment  and  manifestation  thereof  which  God  will  one  day  make. 

5.  For  whether  is  easier,  to  say,  Thy  sins  be  forgiven  thee ;  or  to  say, 
Arise,  and  walk  ? 

External  miracles  are  proofs  of  internal,  and  of  invisible 
effects.  Every  thing  is  equally  easy  to  him  who  can  do  every 
thing  by  the  sole  act  of  his  will;  but  extraordinary  and  mi 
raculous  effects  are  the  necessary  proof  of  an  extraordinary 
mission,  and  of  that  authority  which  a  man  takes  upon  him 
self  as  coming  from  God.' 

6.  But  that  ye  may  know  that  the  Son  of  man  hath  power  on  earth  to 
forgive  sins,  (then  saith  he  to  the  sick  of  the  palsy,)  Arise,  take  up  thy 
bed,  and  go  unto  thine  house. 

That  man's  sins  are  forgiven  him  who  is  converted;  and 
the  proof  of  his  conversion  is  to  imitate  this  paralytic  healed 
of  his  distemper.  He  who  cannot  rise  and  stand  upright,  but 
either  continues  grovelling  on  the  earth,  or  falls  back  as  soon 
as  he  gets  up,  is  not  yet  cured  of  his  spiritual  palsy.  The  sin 
ner's  bed  is  every  thing  which  he  loves,  and  in  which  he  finds 
his  rest  and  satisfaction  upon  earth,  his  criminal  inclinations, 
and  the  objects  of  his  passions;  a  true  conversion  takes  up 
and  carries  away  every  thing  of  this  nature.  When  we  see  a 
penitent  walk  in  the  way  of  the  commandments,  enter  into  his 
own  heart,  there  to  rest  in  the  enjoyment  of  his  God,  and  not 
go  out  thence  any  more  to  run  after  the  creatures,  we  may 
then  conclude  that  his  conversion  is  perfect. 

7.  And  he  arose,  and  departed  to  his  house. 

Thou  art  obeyed,  Lord,  the  very  moment  in  which  thou 
commandest,  because  it  is  thou  who  workest  what  thou  dost 
command.  Speak  after  this  manner  to  my  heart,  and  it  will 
then  have  motion  and  strength  to  raise  itself  toward  thee,  to 
go  unto  thee,  and  to  rest  in  thee,  who  art  the  house  and  bed 
of  its  everlasting  rest. 


CHAPTER    IX.  119 

8.  But  when  the  multitudes  saw  it,  they  marvelled,  and  glorified  God, 
which  had  given  such  power  unto  men. 

That  which  to  the  doctors  of  the  law  is  a  matter  of  scandal, 
is  to  the  humble  an  occasion  of  glorifying  God.  Divine  things 
make  a  deeper  impression  upon  the  heart  of  the  ignorant 
multitude,  than  on  that  of  doctors  puffed  up  with  their  own 
learning.  How  much  more  ought  we  to  bless  and  glorify 
God,  for  so  many  invisible  wonders  which  he  works  in  the 
saints  and  in  ourselves  ?  The  conversion  of  one  heart,  which 
is  rebellious  and  paralytical  as  to  all  good,  is  more  to  be  ad 
mired  than  all  the  miracles  which  God  performs  on  inanimate 
creatures. 

SECT.  II. — MATTHEW    CALLED. 

9.  ^[  And  as  Jesus  passed  forth  from  thence,  he  saw  a  man  named 
Matthew,  sitting  at  the  receipt  of  custom:  and  he  saith  unto  him,  Follow 
me.     And  he  arose,  and  followed  him. 

The  call  to  conversion  seems  often  a  matter  of  chance; 
though  it  be  really  an  effect  of  divine  election.  The  whole 
happiness  of  a  soul  frequently  depends  on  its  being  imme 
diately  obedient  to  the  voice  of  God,  and  following  his  first 
call.  What  cannot  the  word  of  Christ,  joined  with  grace, 
work  on  the  heart?  God,  in  calling  all  sorts  of  persons  to 
faith  and  piety,  makes  it  evident  that  he  is  the  master  both 
of  the  work  and  of  the  workmen.  A  profession  which  is  very 
painful,  excites  and  nourishes  covetousness ;  and  the  manage 
ment  of  the  public  money,  increases  the  affection  toward 
earthly  riches ;  but  what  bonds  dost  thou  not  break,  0  my 
(jod,  when  thou  designest  to  show  mercy  ? 

10.  T[  And  it  came  to  pass,  as  Jesus  sat  at  meat  in  the  house,  behold, 
many  publicans   and   sinners  came  and  sat  down  with  him  and  his 
disciples. 

It  scarcely  belongs  to  any  but  Christ  to  converse  familiarly 
with  the  greatest  sinners  in  order  to  convert  them.  We  ought 
to  decline  the  impulse  of  a  false  zeal,  which  often  induces 
souls  as  yet  weak  to  undertake  this  work ;  but  we  must  not 
refuse  to  become  instruments  of  Providence,  in  saving  the 
most  abandoned,  when  that  engages  us  in  it.  The  facility 
and  goodness  of  Christ,  in  bearing  with  a  company  so  oppo- 


120  MATTHEW. 

site  to  his  own  holiness,  condemns  the  proud  disdain  of  the 
great  pretenders  to  devotion. 

11.  And  when  the  Pharisees  saw  it,  they  said  unto  his  disciples,  Why 
eateth  your  master  with  publicans  and  sinners  ? 

The  pretenders  to  devotion  are  envious  and  jealous  of  the 
care  which  any  one  takes  of  sinners.  A  good  Christian  must 
expect  to  see  his  best  actions  interpreted  ill  and  condemned. 
Such  a  one  follows  the  impulse  of  humility  and  charity,  with 
out  regarding  the  discourses  of  the  world.  Envy  is  cowardly 
and  timorous,  and  not  daring  to  apply  itself  directly  to  the 
Master  who  would  confound  it,  it  endeavours  to  surprise  the 
disciples,  and  to  take  advantage  of  their  weakness. 

12.  But  when  Jesus  heard  that,  he  said  unto  them,  They  that  be  whole 
need  not  a  physician,  but  they  that  are  sick. 

Jesus  Christ  comes  to  the  assistance  of  the  weak  when  they 
are  attacked  on  his  account.  Here  are  four  necessary  in 
structions:  (1.)  That  Jesus  is  the  sovereign  Physician  of 
souls.  (2.)  That  all  stand  in  need  of  him.  (3.)  That  we 
must  acknowledge  our  own  diseases,  and  the  need  we  have  of 
Christ,  if  we  desire  to  be  healed  by  him.  (4.)  That  it  is  the 
greatest  of  all  our  maladies  to  think  ourselves  whole,  this 
being  in  effect  to  renounce  Jesus  Christ.  It  belongs  to  thee, 
0  Lord,  both  to  make  us  sensible  of  our  diseases  and  wants, 
and  to  oblige  us  to  have  recourse  to  thyself. 

13.  But  go  ye  and  learn  what  that  meaneth,  I  will  have  mercy,  and 
not  sacrifice :  for  I  am  not  come  to  call  the  righteous,  but  sinners  to 
repentance. 

Nothing  is  more  conducive  to  the  instruction  and  humilia 
tion  of  pretenders  to  devotion,  and  true  Pharisees,  than  to 
show  them  that  they  understand  neither  Scripture  nor  re 
ligion,  when,  relying  on  external  performances,  they  neglect 
charity,  which  is  the  very  soul  and  substance  of  it.  If  this 
inward  sacrifice  accompany  not  the  outward,  the  latter  pro 
vokes  God  instead  of  appeasing  him.  It  is  an  act  of  religion 
and  a  sacrifice,  to  assist  the  poor  with  regard  to  Christ  as 
present  in  them.  True  holiness  consists  not  in  external 
things,  but  in  faith  animated  and  working  by  love.  It  is  our 
great  comfort,  0  Jesus,  that  thou  art  come  to  call  sinners. 


CHAPTER    IX.  121 

Call  us,  we  beseech  thee,  to  repentance ;  but  do  it  with  that 
strong  and  powerful  voice  which  always  makes  itself  heard. 

SECT.  III. — FASTING. — NEW  CLOTH. — OLD  VESSELS. 

14.  fl  Then  came  to  him  the  disciples  of  John,  saying,  Why  do  we  and 
the  Pharisees  fast  oft,  but  thy  disciples  fast  not  ? 

Self-conceit  and  contempt  of  our  neighbour  do  generally 
proceed  from  external  mortifications.  The  humble  man  looks 
not  on  the  life  of  his  neighbour,  but  only  in  order  to  imitate 
the  good  which  he  observes  therein.  Good  and  well-meaning 
persons  do  sometimes  unwarily  fall  in  with  the  passions  of 
Pharisees,  and  are  misled  by  their  calumnies.  A  secret 
jealousy  between  the  disciples  of  different  (masters)  opens  the 
heart  to  evil-speaking.  Charity  is  the  internal  way  wherein 
all  ought  to  walk ;  but  there  are  several  external  ways  which 
lead  to  God ;  every  one  is  to  follow  the  path  in  which  he  has 
set  him,  without  blaming  that  of  others. 

15.  And  Jesus  said  unto  them,  Can  the  children  of  the  bridechamber 
mourn,  as  long  as  the  bridegroom  is  with  them  ?  but  the  days  will  come, 
when  the  bridegroom  shall  be  taken  from  them,  and  then  shall  they  fast. 

The  life  of  Jesus  Christ  on  earth  was  a  time  of  indulgence. 
The  present  life  of  Christians  is  a  time  of  mourning  and  mor 
tification.  Every  soul  has  its  time  of  pleasure  and  consola 
tion,  and  its  time  of  exercise  and  trial;  the  one  ought  to  be 
a  preparation  for  the  other.  In  the  former,  a  man  should 
fortify  himself  against  the  time  of  combat ;  in  the  latter,  he 
should  learn  not  to  misemploy  that  of  peace.  Fasting  in 
cludes  all  sorts  of  privations  and  pains.  When  God  suffers 
the  church  to  be  persecuted,  he  thereby  gives  her  to  under 
stand  that  she  is  a  widow  upon  earth,  and  that  she  ought  to 
mourn  in  expectation  of  the  bridegroom  who  has  been  taken 
from  her.  Every  Christian  soul  is  really  a  widow  and  deso 
late,  if  by  faith  it  becomes  thoroughly  sensible  of  the  absence 
of  its  Lord,  and  earnestly  desires  his  return. 

16.  No  man  putteth  a  piece  of  new  cloth  unto  an  old  garment ;  for 
that  which  is  put  in  to  fill  it  up  taketh  from  the  garment,  and  the  rent 
is  made  worse. 

Christian  and  pastoral  prudence  require,  that  the  weak  and 
VOL.  L— 11 


122  MATTHEW. 

the  newly-converted  should  be  managed  with  care  and  tender 
ness.  He  does  not  flatter,  but  assist  the  sinner,  who  en 
deavours  to  inure  and  reconcile  the  old  man  by  degrees  to  the 
yoke  of  Christ.  It  is  a  very  great  imprudence  to  neglect 
this  conduct,  so  recommended  here  by  the  great  director  of 
souls.  We  take  great  care  not  to  spoil  the  least  trifle,  which 
may  be  at  all  serviceable  to  us  any  longer,  and  we  have  often 
little  or  no  regard  to  a  soul,  which  is  so  precious  in  the  sight 
of  God,  and  created  to  serve  him  eternally.  The  wounds 
which  we  give  it  by  a  wrong  and  too  precipitate  a  conduct  are 
sometimes  incurable. 

17.  Neither  do  men  put  new  wine  into  old  bottles:  else  the  bottles 
break,  and  the  wine  runneth  out,  and  the  bottles  perish :  but  they  put 
new  wine  into  new  bottles,  and  both  are  preserved. 

To  impose  the  yoke  of  such  exercises  and  mortifications  as 
are  not  absolutely  necessary,  before  God  has  changed  and 
renewed  the  heart,  is  no  other  than  to  endeavour  to  prevent 
his  grace.  Men  sometimes  cause  a  soul  to  lose  that  portion 
of  grace  which  it  had,  by  urging  it  too  soon  to  engage  in  the 
ways  of  perfection,  of  which  it  is  not  as  yet  capable.  Very 
auspicious  beginnings,  and  great  hopes  of  conversion,  even  as 
to  a  whole  people,  are  often  ruined  by  men  proceeding  too 
hastily,  by  their  endeavouring  to  make  their  own  designs  take 
place,  and  to  have  the  honour  of  that  success  themselves  which 
is  due  only  to  God.  It  is  a  great  degree  of  knowledge,  to  be 
able  to  observe  and  follow  the  motions  of  grace,  on  which  all 
depends,  and  which  commonly  performs  its  work  by  degrees, 
and  step  by  step,  in  the  souls  of  particular  persons,  and  almost 
always  in  a  great  people.  Give,  Lord,  the  Spirit  of  thy  con 
duct  to  the  ministers  of  thy  work,  that  they  may  know  how 
to  manage  and  improve  thy  interests  in  the  souls  of  men, 
without  the  least  damage  to  them. 

SECT.  IV. — THE   DAUGHTER    OF   JAIRUS   RAISED. — THE   BLOODY 
ISSUE   HEALED. 

18.  fl  While  he  spake  these  things  unto  them,  behold,  there  came  a 
certain  ruler,  and  worshipped  him,  saying,  My  daughter  is  even  now 
dead :  but  come  and  lay  thy  hand  upon  her,  and  she  shall  live. 

There  are  four  conditions  of  a  good  prayer :   (1.)  A  man 


CHAPTER    IX.  123 

ought  to  place  himself  in  the  presence  of  God,  and  to  ap 
proach  him  by  faith.  (2.)  To  humble  himself  sincerely. 
(3.)  To  lay  open  his  wants  with  a  holy  earnestness.  (4.)  To 
have  confidence  in  the  goodness  of  Christ,  and  in  the  virtue 
of  his  holy  humanity,  which  is  the  source  of  all  the  holiness 
of  Christians.  The  mysterious  imposition  of  hands,  used  by 
Christ  in  bodily  cures,  represents  the  sovereign  authority  of 
Jesus  Christ,  the  inward  touches  of  his  grace,  the  communica 
tion  of  his  merits,  and  the  effusion  of  his  Spirit. 

19.  And  Jesus  arose,  and  followed  him,  and  so  did  his  disciples. 
Jesus,  though  able  to  act  as  well  absent  as  present,  appears 

upon  the  place,  to  teach  his  ministers  not  to  spare  either  their 
steps  or  their  pains,  when  the  salvation  of  a  soul  is  in  ques 
tion.  He  rises  up,  to  show  them  that  they  must  quit  their 
repose  and  ease,  to  go  in  search  of  souls  which  are  dead  in 
sin.  When  a  pastor,  praying  earnestly  for  a  soul,  of  which  he 
is  the  father,  calls  Jesus  Christ  to  his  succour,  he  ought  to 
hope  that  he  will  rise  and  follow  him. 

20.  fl  And  behold,  a  woman,  which  was  diseased  with  an  issue  of  blood 
twelve  years,  came  behind  him,  and  touched  the  hem  of  his  garment: 

There  is  nothing  in  Christ  but  what  is  sanctifying.  God 
sometimes  makes  little  things  instrumental  to  the  cure  of  the 
most  shameful  and  inveterate  habits,  to  illustrate  his  grace, 
and  to  give  confidence  to  sinners.  This  is  a  representation 
of  the  natural  shame  which  persons  have  to  discover  sins  of 
impurity ;  of  the  unworthiness  of  those  who,  before  their  being 
cleansed  from  them,  approach  holy  things;  and  of  the  hu 
mility  of  a  true  penitent,  who  aspires  only  to  "touch  the  hem 
of  his  garment,"  in  reading  his  word,  in  meditating  on  the 
most  humble  part  of  his  life  and  mysteries,  and  in  imitating 
him  by  the  mortifying  exercises  of  repentance. 

21.  For  she  said  within  herself,  If  I  may  but  touch  his  garment,  I  shall 
be  whole. 

Faith  renders  the  meanest  and  weakest  things  efficacious, 
and  full  of  virtue  to  us.  Faith  is  so  much  the  greater,  as  it 
is  fixed  on  the  less  things.  Nothing  is  more  simple  than  that 
which  composes  the  outward  signs  of  the  sacraments ;  and  yet 


124  M  A  T  T II  E  W. 

there  is  nothing  which  contains  greater  remedies  and  richer 
treasures  than  the  sacraments  themselves. 

22.  But  Jesus  turned  him  about,  and  when  he  saw  her,  he  said,  Daugh 
ter,  be  of  good  comfort;  thy  faith  hath  made  thee  whole.     And  the 
woman  was  made  whole  from  that  hour. 

Christ  grants  every  thing  to  prayer  made  with  faith  and 
humility.  God  never  fails  to  turn,  and  cast  the  eyes  of  his 
mercy  upon  a  penitent,  who,  out  of  humility,  dares  not  lift 
his  eyes  toward  him.  How  much  to  blame  is  the  sinner,  to 
distrust  the  goodness  of  God,  who  comes  to  meet  him  with  so 
much  mildness,  and  who  himself  encourages  him  under  his 
dejection!  Let  us  firmly  believe  that  we  can  do,  and  that  we 
merit  nothing ;  that  God  can  do  every  thing  for  us  and  in  us ; 
and  that  he  delights  to  exercise  this  power  upon  the  most  un 
worthy.  Faith  is  that  which  a  sinner  must  bring  along  with 
him  to  repentance  and  to  prayer. 

23.  And  when  Jesus  came  into  the  ruler's  house,  and  saw  the  minstrels 
and  the  people  making  a  noise, 

How  often,  on  the  death  of  relations,  do  men  encumber  and 
perplex  themselves  with  vain,  worldly,  tumultuous,  and  un 
profitable  ceremonies,  instead  of  making  in  silence  profitable 
reflections  upon  death !  It  is  customary  for  the  people  of  the 
world  to  seek  for  comfort  in  their  grief  only  from  diversions. 
What  is  a  sinner,  deprived  of  the  life  of  God,  whom  the  crowd 
of  affairs,  the  noise  of  his  passions,  and  the  delusions  of  the 
world,  hinder  from  thinking  of  his  condition,  but  that  very 
thing  which  we  see  here  ? 

24.  He  said  unto  them,  Give  place :  for  the  maid  is  not  dead,  but 
sleepeth.     And  they  laughed  him  to  scorn. 

How  happy  is  a  sinner,  when  God  himself  takes  care  to 
remove  from  him  all  obstacles  to  the  resurrection  of  his  soul ! 
It  is  apart,  and  in  retirement,  that  one  labours  most  profit 
ably  to  this  purpose,  and  that  Christ  applies  himself  thereto. 
Death  is  but  a  sleep,  in  respect  of  him  who  raises  a  dead  per 
son,  more  easily  than  we  can  awake  one  who  is  asleep.  Even 
the  death  of  the  soul  is  but  a  sleep,  when  God  has  resolved  to 
awaken  the  sinner,  and  to  restore  to  him  the  life  of  his  grace. 
The  world  laughs  at  the  truths  which  it  neither  comprehends 


CHAPTER    IX.  125 

nor  loves,  and  at  those  who  publish  them.     A  faithful  minister 
keeps  on  his  pace,  and  ceases  not  to  work  the  work  of  God. 

25.  But  when  the  people  were  put  forth,  he  went  in,  and  took  her  by 
the  hand,  and  the  maid  arose. 

Christ  and  the  world  are  incompatible  in  the  same  heart ; 
the  world  must  go  out  thence,  if  one  would  have  Christ  enter 
therein.  The  world  is  unworthy  to  be  present  at  the  works 
of  God,  and  to  know  the  operations  of  his  grace.  He  who 
desires  to  rise  from  sin,  ought  to  distrust  the  world,  and  not 
to  discover  himself  to  any  but  to  Christ,  or  to  his  true  disci 
ples.  If  the  helpful  hand  of  Christ  do  not  take  hold  of  the 
sinner's,  he  will  never  rise.  The  living  hand  of  our  blessed 
Saviour,  and  the  dead  hand  of  the  maid  joined  together,  are 
an  emblem  of  grace  and  of  the  will,  which  unite  and  concur 
inseparably  to  justification  and  good  works,  by  the  consent 
which  grace  works  in  the  will,  and  which  the  will  gives  through 
grace,  which  revives  it,  sanctifies  it,  moves  it,  and  makes  it  act. 

26.  And  the  fame  hereof  went  abroad  into  all  that  land. 

The  fame  of  the  conversion  of  a  soul  diffuses  itself  in  the 
church  like  a  sweet  odour.  It  is  the  duty  of  a  minister  to 
conceal  himself;  and  that  of  a  thankful  soul  to  publish  the 
mercy  of  God. 

SECT.  V. — TWO    BLIND    MEN   RESTORED   TO    SIGHT. 

27.  ^  And  when  Jesus  departed  thence,  two  blind  men  followed  him, 
crying,  and  saying,  Thou  Son  of  David,  have  mercy  on  us. 

One  good  work  draws  on  another.  He  who  is  raised  by 
grace,  is  not  thereby  delivered  from  all  his  darkness, — God 
enlightens  him  afterward.  That  man  is  partly  enlightened 
already,  who  knows  that  he  has  a  Saviour  who  is  full  of  mercy; 
that  mercy  is  all  which  he  must  ask ;  that  he  must  cry  and 
pray  with  fervour ;  and  that,  in  praying,  he  must  follow  him 
as  God-man,  and  the  son  of  David  expected  from  heaven. 

28.  And  when  he  was  come  into  the  house,  the  blind  men  came  to 
him:  and  Jesus  saith  unto  them,  Believe  ye  that  I  am  able  to  do  this? 
They  said  unto  him,  Yea,  Lord. 

God  often  delays  to  hear  us,  in  order  to  exercise  our  pa 
tience,  to  augment  our  desire,  to  oblige  us  to  approach  Christ 
11* 


126  MATTHEW. 

the  more,  and  to  put  our  whole  trust  in  him.  In  our  blind 
ness  we  ought,  (1.)  To  have  a  lively  belief  of  the  almighty 
grace  of  Christ.  (2.)  To  call  upon  him  by  an  humble  and 
ardent  prayer,  which  is  the  cry  of  the  heart.  (3.)  To  have 
confidence  in  him,  upon  the  account  of  his  incarnation. 

29.  Then  touched  he  their  eyes,  saying,  According  to  your  faith  be  it 
unto  you. 

The  internal  hand  of  Christ  opens  the  eyes  of  the  heart, 
by  touching  them  with  his  grace.  Faith,  which  is  a  gift  of 
God,  is  the  measure  of  his  other  gifts  in  us. 

30.  And  their  eyes  were  opened;  and  Jesus  straitly  charged  them, 
saying,  See  that  no  man  know  it. 

The  effect  follows  the  will  of  Christ  without  delay.  Touch 
my  heart,  0  Jesus,  that  its  eyes  may  open  themselves  to  thy 
truth,  and  to  the  holiness  of  thy  law.  In  eminent  and  re 
markable  works  we  must  conceal  ourselves,  that  we  may  avoid 
the  reward  of  men,  and  not  lose  that  which  God  reserves  for 
us.  Christ  seems  to  be  apprehensive  of  this  reward  of  men 
as  to  himself,  to  this  end,  that  we  may  really  dread  it  as  to 
ourselves. 

31.  But  they,  when  they  were  departed,  spread  abroad  his  fame  in  all 
that  country. 

Honour  pursues  those  who  fly  it.  He  who  is  thoroughly 
sensible  of  God's  mercy,  cannot  contain  his  acknowledgments. 
God  permits  not  his  saints  to  remain  so  concealed  as  they 
desire,  because  what  he  gives  them  for  their  own  sanctification 
ought  to  be  subservient  also  to  that  of  others. 

SECT.  VI. — THE    DUMB    MAN    POSSESSED. — THE    BLASPHEMY 
OF    THE    PHARISEES. 

32.  1f  As  they  went  out,  behold,  they  brought  to  him  a  dumb  man  pos 
sessed  with  a  devil. 

The  devil  shuts  up  the  mouth  of  those  who  belong  to  him, 
when  he  diverts  them  from  prayer,  confessions  of  their  sins, 
and  the  praise  of  God.  One  of  the  most  miserable  conditions 
of  sinners  is,  not  to  be  able  to  express  their  misery. 

33.  And  when  the  devil  was  cast  out,  the  dumb  spake :  and  the  multi 
tudes  marvelled,  saying,  It  was  never  so  seen  in  Israel. 

Nothing  is  more  wonderful  to  the  eyes  of  faith  than  the 


CHAPTER   IX.  127 

change  of  a  soul  by  grace ;  but  carnal  eyes  very  often  see 
nothing  in  it  but  what  is  contemptible.  When  charity  is  once 
entered  into  a  heart,  one  may  know  it  by  its  language.  Go<l 
receives  the  praise  of  his  works  from  the  mouth  of  ignorant 
people  sooner  than  from  that  of  the  learned. 

34.  But  the  Pharisees  said,  He  casteth  out  devils  through  the  prince 
of  the  devils. 

This  is  a  consummate  piece  of  malice,  to  attribute  the  works 
of  God  to  the  devil!  Envy  cannot  suffer  the  approbation 
which  is  given  to  the  virtue  of  others.  It  makes  those  whose 
hearts  are  possessed  by  this  vice,  speak  the  language  of  the 
devil.  Calumny  is  but  at  a  little  distance  from  envy.  All 
persons  have  not  the  envy  of  the  Pharisees;  but  every  one 
ought  to  fear  having  some  degree  of  it,  since  every  one  has 
the  principle. 

SECT.  VII. — THE   SHEEP   WITHOUT   A   SHEPHERD. — THE   HAR 
VEST   AND    LABOURERS. 

35.  And  Jesus  went  about  all  the  cities  and  villages,  teaching  in  their 
synagogues,  and  preaching  the  gospel  of  the  kingdom,  and  healing  every 
sickness  and  every  disease  among  the  people. 

A  true  minister  of  Jesus  Christ,  after  his  example,  is  neither 
detained  in  one  place  by  the  sweetness  of  the  applause  of  some, 
nor  discouraged  from  his  ministry  by  the  jealousy  and  calumny 
of  others.  Wherever  Christ  exercises  his  mission,  he  makes 
the  proofs  of  it  evidently  appear.  He  works  none  but  salutary 
and  beneficial  miracles,  because  his  ministry  is  a  ministry  of 
salvation.  Bodily  cures  foretell  that  of  the  soul,  and  are 
instrumental  thereto,  because  God  makes  them  so. 

36.  fl  But  when  he  saw  the  multitudes,  he  was  moved  with  compassion 
on  them,  because  they  fainted,  and  were  scattered  abroad,  as  sheep  hav 
ing  no  shepherd. 

Here  is  the  pattern  of  a  pastor  who  is  indefatigable,  and 
full  of  compassion  for  sinners.  Let  us  view  here  the  shadow 
of  what  we  should  be  without  the  divine  Shepherd  of  our 
souls ;  and  let  us  never  grow  weary  of  praising  God  for  hav 
ing  bestowed  him  upon  us.  Without  him  there  is  nothing  but 
fainting  and  wandering. 


128  MATTHEW. 

37.  Then  saith  he  unto  his  disciples,  The  harvest  truly  is  plenteous, 
but  the  labourers  are  few ; 

There  is  extreme  want  of  labourers  in  the  church.  There 
are  abundance  who  bear  this  character,  but  few  who  really 
work;  and  a  great  many  who  work  in  the  Lord's  name,  but 
very  few  whom  he  will  own  for  his  ministers.  Christ,  by  de 
claring  the  needs  of  the  church,  invites  to  labour  all  eccle 
siastical  persons  who  either  live  in  idleness,  or  employ  them 
selves  about  something  quite  different  from  that  which  they 
ought  to  do.  If  the  wants  of  Europe  are  great,  how  much 
more  those  of  other  countries,  where  several  provinces  have 
only  one  minister !  The  place  of  the  harvest  is  the  whole 
earth.  It  signifies  but  little  where  a  man  works,  provided  it 
be  by  the  appointment,  in  the  Spirit,  and  with  the  blessing 
of  God. 

38.  Pray  ye  therefore  the  Lord  of  the  harvest,  that  he  will  send  forth 
labourers  into  his  harvest. 

It  is  for  God  to  send  them,  and  for  us  to  pray  to  him  to  do 
it.  Jesus  Christ  requires  for  labourers,  not  such  as  confer 
upon  themselves  a  mission,  but  who  receive  it  from  God ;  not 
such  as  by  intrigues  and  human  solicitations  assume  the  office, 
but  such  as  are  the  fruit  of  the  church's  prayers ;  not  such  as 
enter  into  the  harvest,  to  make  themselves  the  lords  of  it,  but 
who  labour  only  for  the  Lord  of  the  harvest ;  not  such  as  in 
the  repose  of  an  idle  life  enjoy  the  honour  and  temporal  ad 
vantages  of  the  ministry,  but  such  as  work  hard,  like  daily 
labourers.  We  do  not  sufficiently  comprehend  how  much  it 
is  our  duty  and  interest  to  pray  for  the  obtaining  good  bishops, 
good  curates,  holy  preachers,  full  of  zeal,  knowledge,  and  dis 
interestedness.  Let  us  not  read  this,  without  doing  it  with 
all  the  fervency  of  our  faith. 


CHAPTER    X.  129 


CHAPTER  X. 

THE  INSTRUCTION  OF  THE  APOSTLES. 
SECT.  I. — THEIR   NAMES. 

1.  AND  when  he  had  called  unto  Mm  his  twelve  disciples,  he  gave 
them  power  against  unclean  spirits,  to  cast  them  out,  and  to  heal  all 
manner  of  sickness  and  all  manner  of  disease. 

To  call  persons  to  the  ecclesiastical  ministry,  belongs  only 
to  Him  who  can  give  power  over  the  unclean  spirit  of  sin,  and 
over  the  diseases  of  the  soul.  There  are  three  kinds  of  these 
diseases :  (1.)  Such  as  are  caused  by  sins  of  impurity,  which 
are  the  most  obstinate,  and  like  devils  which  possess  the  whole 
soul.  (2.)  Sins  of  habit,  which  are,  as  it  were,  lingering  dis 
tempers.  (3.)  Sins  of  infirmity,  which  are  the  (lesser)  faults 
of  negligence  and  inclination. 

2.  Now  the  names  of  the  twelve  apostles  are  these ;  The  first,  Simon, 
who  is  called  Peter,  and  Andrew  his  brother ; 

God  often  unites  by  grace  those  whom  he  has  before  united 
by  nature;  to  show  us,  that  though  nature  be  not  a  step 
toward  grace,  yet  it  is  not  always  an  obstacle  thereto.  St. 
Andrew,  the  elder  brother  of  St.  Peter,  and  who  knew  Jesus 
Christ  before  him,  has  not  the  honour  to  be  named  first,  to 
teach  us,  that  God  is  master  of  his  own  gifts,  and  that  nothing 
but  his  will  gives  us  a  right  to  them. 

James  the  son  of  Zebedee,  and  John  his  brother ;  3.  Philip,  and  Bar 
tholomew  ;  Thomas  and  Matthew  the  publican ;  James  the  son  of  Al- 
pheus,  and  Lebbeus,  whose  surname  was  Thaddeus;  4.  Simon  the 
Canaanite,  and  Judas  Iscariot,  who  also  betrayed  him. 

Let  us  adore  the  unsearchable  judgment  of  God,  in  the 
choice  of  a  wicked  minister,  whose  unworthiness  he  knew. 
Let  us  learn  from  hence,  that  no  merit  gives  a  right  to  the 
ministry,  but  the  sole  choice  of  God  by  the  church.  Christ 
would  not  put  into  the  ministry  none  but  saints,  to  oblige  us 
not  to  judge  of  the  church's  holiness  by  some  of  her  ministers. 
He  would  not  place  in  it  any  of  the  rich,  noble,  powerful,  or 

I 


130  MATTHEW. 

learned;  for  fear  men  should  affix  ecclesiastical  dignities  to 
temporal  advantages.  Let  us  suffer  the  bad  with  patience ; 
let  us  adore  Christ,  and  his  authority  abased  in  them ;  yet  so 
as  that  the  [word  and]  sacraments  lose  not  any  of  their  effect 
thereby;  and  let  us  by  this  believe,  that  it  is  Jesus  Christ 
who  does  all  therein,  even  by  the  hands  of  the  most  unworthy 
workmen. 

SECT.  II. — THEIR   MISSION,  POWER,  POVERTY,  AND   PREACHING. 

5.  These  twelve  Jesus  sent  forth,  and  commanded  them,  saying,  Go 
not  into  the  way  of  the  Gentiles,  and  into  any  city  of  the  Samaritans 
enter  ye  not : 

Let  us  not  go  where  inclination,  but  where  God's  command 
carries  us.  Vocation,  mission,  instruction,  and  holiness  are 
four  different  gifts,  which  a  man  must  receive  from  God  by 
Jesus  Christ,  to  qualify  him  for  a  worthy  labourer.  The  very 
same  instructions  are  given  in  common  to  all,  in  order  to 
establish  a  uniformity  of  maxims,  conduct,  and  discipline. 
Such  as  God  seems  at  first  to  have  neglected  or  rejected,  are 
often  those  for  whom  he  has  designed  his  greatest  mercies. 
He  has  his  own  proper  time  to  discover  and  reveal  them. 

6.  But  go  rather  to  the  lost  sheop  of  the  house  of  Israel. 

A  good  pastor  ought  to  apply  himself  to  the  most  diseased 
of  his  sheep ;  and  the  diseases  are  the  greater,  where  there  is 
the  more  ingratitude  and  abuse  of  the  divine  favours.  God 
is  faithful  to  his  promises,  even  in  respect  of  the  most  un 
worthy  ;  but  often,  through  the  corruption  of  their  heart,  and 
contrary  to  his  design,  his  faithfulness  turns  to  their  greater 
condemnation.  Men  sometimes  look  upon  certain  preroga 
tives  and  preferences  as  an  honour,  which  are  no  other  than 
a  subject  of  fear  and  humiliation. 

7.  And  as  ye  go,  preach,  saying,  The  kingdom  of  heaven  is  at  hand. 
See  here  the  first  efforts  of  the  apostles  preaching.   "Preach," 

to  establish  the  faith;  "the  kingdom,"  to  animate  the  hope; 
"of  heaven,"  to  inspire  the  love  of  heavenly  things,  and  the 
contempt  of  earthly;  "which  is  at  hand,"  that  men  may  pre 
pare  for  it  without  delay.  Every  Christian  ought  frequently 
to  repeat  this  to  himself,  and  to  live  as  continually  expecting 


CHAPTER    X.  131 

this  kingdom.  He  who,  instead  of  desiring  it,  dreads  its 
approach,  has  but  little  of  the  relish  and  spirit  of  it.  Pour, 
Lord,  the  love  of  it  into  my  heart,  for  thou  alone  canst  do  it. 

8.  Heal  the  sick,  cleanse  the  lepers,  raise  the  dead,  cast  out  devils : 
The  word  of  Christ,  so  efficacious  as  to  give  what  it  com 
mands  toward  the  removal  of  bodily  diseases,  can  it  be  less 
so  in  the  healing  of  spiritual  ?     He  gives  them  the  power  of 
working  the  same  miracles  with  himself,  to  show  us  that  they 
acted  only  in  his  name,  and  by  virtue  of  it.     Let  us  learn,  in 
our  good  works,  to  join  bodily  relief  to  spiritual. 

Freely  ye  have  received,  freely  give. 

A  rule  very  necessary  this,  and  of  large  extent, — that  we 
must  serve  God  and  his  church  "freely."  What  a  shame  is 
it  for  a  man  to  traffic  with  the  gifts  of  the  Holy  Ghost,  of 
which  he  is  not  the  master,  but  the  dispenser !  It  is  a  piece 
of  theft,  injustice,  irreverence,  and  disobedience.  A  man  may 
drive  a  trade,  or  traffic  with  them  several  ways ;  by  pride  and 
vanity,  when  he  desires  by  them  to  gain  esteem  and  applause ; 
by  avarice,  when  he  makes  use  of  them  to  enrich  himself. 
Preachers,  and  spiritual  guides,  will  never  sufficiently  compre 
hend  how  great  disinterestedness  Christ  requires  of  them. 
How  few  are  there  whom  a  perfect  disengagement  from  all 
manner  of  interest  qualifies  to  say,  that  they  "give  freely!" 

9.  Provide  neither  gold,  nor  silver,  nor  brass  in  your  purses  ; 

An  apostolical  workman  resigns  himself  to  the  divine  Provi 
dence  for  the  necessaries  of  life.  If  the  ministers  of  Jesus 
Christ  ought  to  be  disengaged  from  their  own  wealth,  how 
much  more  from  that  of  others  ?  What  avails  it  for  a  man  to 
have  no  gold  in  his  purse,  if  he  have  it  in  his  heart  ?  It  is 
the  greatest  blindness  imaginable  in  a  clergyman,  to  act  quite 
contrary  to  this  direction  of  Christ,  in  being  chiefly  solicitous 
about  providing  gold  and  silver.  How  many  blind  persons 
of  this  sort  are  there ! 

10.  Nor  scrip  for  your  journey,  neither  two  coats,  neither  shoes,  nor 
yet  staves :  for  the  workman  is  worthy  of  his  meat. 

Nothing  should  detain  an  evangelical  workman;  he  ought 
always  to  be  ready  to  set  forward.  The  equipage  of  an 


132  MATTHEW. 

ambassador  of  Jesus  Christ  was  (at  first)  only  poverty ;  his  pro 
visions,  his  trust  in  the  providence  of  God,  and  in  the  charity 
of  the  faithful.  He  who  preaches  the  gospel,  ought  to  make 
it  known  by  his  life.  The  maintenance  of  the  clergy  is  a 
matter  of  justice  and  of  divine  right.  He  who  labours  in  the 
church,  not  he  who  does  nothing  there,  has  a  right  to  live  of 
the  church's  revenue,  but  not  therewith  to  support  his  luxury 
and  his  vanity. 

11.  And  into  whatsoever  city  or  town  ye  shall  enter,  inquire  who  in 
it  is  worthy ;  and  there  abide  till  ye  go  thence. 

A  priest  ought  to  be  very  careful  of  his  reputation ;  to  lodge 
with  persons  of  a  regular  life,  and  to  avoid  all  suspicion  of 
levity,  or  of  loving  good  cheer  and  the  conveniences  of  life. 
To  receive  and  entertain  workmen  truly  evangelical,  is  a 
favour  of  which  everybody  is  not  worthy. 

12.  And  when  ye  come  into  a  house,  salute  it.    13.  And  if  the  house 
be  worthy,  let  your  peace  come  upon  it :  but  if  it  be  not  worthy,  let  your 
peace  return  to  you. 

The  peace  of  the  gospel  is  that  which  charity  and  a  good 
conscience  give.  This  is  to  pay  the  master  of  the  house 
largely  beforehand — to  pray  for  him,  and  to  offer  him  peace ; 
namely,  the  knowledge  of  Christ,  the  righteousness  of  the 
kingdom  of  God,  and  the  grace  of  faith.  A  man  is  not  worthy 
to  receive  this  peace,  till  chosen  by  God,  and  prevented  by 
his  grace  and  mercy.  The  merit  of  a  preacher  of  the  gospel 
does  not  depend  upon  his  success.  The  mortification  of  a 
repulse  is  a  gain  to  a  man  of  God.  There  is  always  great 
advantage  to  be  made  in  the  service  of  a  master  who  requires 
nothing  but  a  good  will  and  obedience,  and  who  bestows  even 
that  which  he  requires. 

14.  And  whosoever  shall  not  receive  you,  nor  hear  your  words,  when 
ye  depart  out  of  that  house  or  city,  shake  off  the  dust  of  your  feet. 

Whoever,  out  of  contempt  or  neglect,  neither  reads  nor 
hears  the  word  of  God,  and  whoever  does  it  without  improv 
ing  thereby,  ought  he  not  to  fear  a  more  terrible  malediction  ? 
It  is  necessary  that  the  world  should  know  that  we  do  not 
seek  it  for  the  sake  of  its  riches ;  and  that  we  would  not  have 
any  conversation  with  it,  but  only  in  order  to  its  salvation. 


CHAPTER    X.  133 

When  it  will  no  longer  hear  us  speak  of  this,  it  is  time  for  us 
to  retire  from  it. 

15.  Verily  I  say  unto  you,  It  shall  be  more  tolerable  for  the  land  of 
Sodom  and  Gomorrah  in  the  day  of  judgment,  than  for  that  city. 

How  great  a  crime  is  it  not  to  receive,  or  to  despise  the 
truth !  If  men  are  thus  treated  for  not  having  received  the 
preachers  of  the%gospel,  what  will  it  be  to  despise  the  gospel 
itself,  to  decry  it,  to  preach  the  contrary,  to  hinder  the 
preaching  of  it,  to  abuse  those  who  do  it  as  they  ought,  and 
to  stop  the  fruit  of  it  by  calumnies  ? 

SECT.  III. — THE  WISE  SIMPLICITY. — BOLDNESS  BEFORE  MAGIS 
TRATES. — THE   HOLY  SPIRIT    SPEAKING  IN  US. 

16.  1[  Behold,  I  send  you  forth  as  sheep  in  the  midst  of  wolves :  be 
ye  therefore  wise  as  serpents,  and  harmless  as  doves. 

It  is  but  a  small  thing  for  a  labourer  in  the  gospel  to  be 
prepared  for  the  repulses  of  the  world ;  he  ought  to  look  upon 
himself  as  a  "sheep  in  the  midst  of  wolves."  Such  a  person 
must  be  a  perfect  lamb,  that  he  may  oppose  nothing  to  the 
artifices  and  violence  of  the  world  but  the  simplicity  and 
meekness  of  that  creature.  Where  can  we  find  those,  now-a- 
days,  who  embrace  ecclesiastical  dignities  only  as  a  state  of 
labour  and  suffering  ?  That  we  may  neither  draw  upon  our 
selves  persecution  by  our  imprudence,  nor  endeavour  to  avoid 
it  against  the  divine  command,  and  by  ways  contrary  to  the 
simplicity  of  the  dove,  it  is  necessary  to  join  these  two  quali 
ties,  wisdom  and  simplicity,  which  nothing  but  the  Spirit  of 
God  alone  can  unite  in  one  soul. 

17.  But  beware  of  men :  for  they  will  deliver  you  up  to  the  councils, 
and  they  will  scourge  you  in  their  synagogues ; 

Let  us  not  trust  or  depend  upon  every  one.  Even  the  best 
friends  are  to  be  suspected,  when  the  business  is  to  consult 
whether  a  man  shall  show  his  weakness,  together  with  them, 
to  avoid  the  ill-treatment  of  carnal  men,  or  expose  himself  to 
every  thing  that  he  may  continue  faithful  to  God.  Christ 
conceals  not  from  his  disciples  what  they  have  to  undergo  in 
his  service,  because  he  will  not  deceive  any  one ;  and  because 

VOL.  L— 12 


134  MATTHEW. 

it  belongs  to  Him  to  fortify  the  heart  of  man,  and  to  render 
it  invincible  to  all  things. 


"CD- 


IS.  And  ye  shall  be  brought  before  governors  and  kings  for  my  sake, 
for  a  testimony  against  them  and  the  Gentiles. 

This  is  matter  of  wonderful  comfort  and  encouragement  to 
such  as  are  sent  to  preach  or  teach,  that  they  can  be  assured 
that  it  is  the  cause  of  God  and  of  Christ,  which  they  have  to 
maintain  before  the  powers  of  the  earth.  God  never  forsakes 
him  who  takes  his  interests  to  heart.  It  is  the  duty  of  a 
preacher  to  declare  the  truth  to  kings,  but  with  abundance  of 
prudence.  He  who  flatters  them,  makes  himself  an  accom 
plice  in  their  sins. 

19.  But  when  they  deliver  you  up,  take  no  thought  how  or  what  ye 
shall  speak :  for  it  shall  be  given  you  in  that  same  hour  what  ye  shall 
speak. 

The  Holy  Spirit  is  in  the  heart,  in  the  mind,  and  on  the 
tongue  of  those  who  are  to  speak  for  Christ,  and  who  belong 
to  him.  Neither  surprise,  nor  defect  of  talent,  nor  even 
ignorance,  can  hurt  the  cause  of  God,  when  the  heart  is  ready 
to  defend  it.  This  promise  banishes  all  distrust  and  disquiet 
on  dangerous  occasions,  but  without  encouraging  sloth  and 
negligence,  and  without  dispensing  with  the  obligation  we  are 
under,  to  prepare  ourselves,  by  the  meditation  of  Christian 
truths,  by  the  study  of  the  Holy  Scriptures,  and  by  prayer. 
A  promise  so  positive  would  more  frequently  have  its  effect, 
if  the  incredulity  of  man  did  not  oppose  it. 

20.  For  it  is  not  ye  that  speak,  but  the  Spirit  of  your  Father  which 
speaketh  in  you. 

The  Holy  Spirit  animates  the  confessors  of  Christ,  and 
makes  them  speak.  The  Head  speaks  in  his  members  by  his 
Spirit.  It  belongs  to  the  Spirit  of  God  to  speak  for  God.  It 
is  the  Spirit  of  the  Father  which  speaks,  because  he  works 
powerfully  in  the  heart  of  his  children,  puts  into  their  mouth 
what  they  ought  to  speak,  and  causes  them  to  do  it.  Mayest 
thou,  0  Holy  Spirit,  speak  in  me  upon  all  occasions,  since  on 
all  occasions  I  ought  to  speak  like  a  Christian,  only  for  the 
glory  of  God,  and  by  thy  impulse  and  direction  ! 

21.  And  the  brother  shall  deliver  up  the  brother  to  death,  and  the 


CHAPTER    X.  135 

father  the  child:  and  the  children  shall  rise  up  against  their  parents, 
and  cause  them  to  be  put  to  death. 

Although  good  men  be  left  to  the  wicked  for  a  while,  yet 
one  ought  not  to  be  scandalized  at  it  ;  Jesus  Christ  himself 
was  left  thus.  We  accuse  the  gospel  of  severity,  because  it 
requires  us  to  renounce  our  human  passions  and  natural  affec 
tions  ;  and  yet  there  is  nothing  in  all  this  which  comes  near 
that  which  the  devil  here  causes  the  wicked  to  do.  Very 
often  by  means  of  detraction,  coloured  and  disguised  under  a 
pretence  of  piety,  men  in  some  manner  exercise  this  cruelty, 
arming  Christian  against  Christian,  the  shepherd  against  the 
sheep,  and  the  sheep  against  the  shepherd. 

22.  And  ye  shall  be  hated  of  all  men  for  my  name's  sake:  but  he  that 
endureth  to  the  end  shall  be  saved. 

Two  things  are  necessary  in  order  to  salvation.  The  first, 
to  suffer  at  the  hands  of  the  world.  The  second,  to  persevere 
under  suffering.  It  is  grievous  to  nature  to  see  one's  self 
continually  exposed  to  the  hatred  of  carnal  men  ;  but  when  it 
is  for  thy  name's  sake,  0  my  God  —  for  the  sake  of  thy  truth, 
and  for  being  faithful  to  thee  —  how  lovely  is  this  hatred! 
Salvation  is  the  fruit  of  perseverance;  but  perseverance  is  a 
gift  of  God,  as  little  due  to  the  sinner  as  salvation  itself. 


SECT.  IV.  —  PERSECUTION   TO    BE   AVOIDED. 

23.  But  when  they  persecute  you  in  this  city,  flee  ye  into  another  :  for 
verily  I  say  unto  you,  Ye  shall  not  have  gone  over  the  cities  of  Israel, 
till  the  Son  of  man  be  come. 

It  is  prudence  and  humility,  when  charity  or  righteous 
ness  obliges  us  not  to  the  contrary,  to  avoid  persecution.  To 
deprive  those  who  are  disposed  to  do  evil  of  the  opportunities 
of  doing  it,  to  convey  the  grace  which  they  despise  to  others, 
to  accomplish  the  designs  of  God's  justice  on  the  former,  and 
of  his  mercy  on  the  latter,  are  consequences  of  the  flight  of  a 
persecuted  preacher.  This  flight  is  a  matter  of  precept  to 
pastors  who  are  necessary  to  the  church;  of  advice  to  those 
who  would  draw  upon  themselves  persecution;  and  of  in 
dulgence  for  those  who  are  weak.  But  this  flight  is  highly 
criminal  in  those  mercenary  pastors  who  abandon  the  flock 
to  the  wolf. 


136  MATTHEW. 

24.  The  disciple  is  not  above  his  master,  nor  the  servant  above  his  lord. 
He  who  keeps  this  saying  in  his  heart,  will  never  complain 

of  what  he  suffers,  nor  seek  for  any  other  way  to  save  himself, 
but  humiliation  and  the  cross.  How  many  irregular  thoughts, 
affections,  and  motions,  is  this  maxim  capable  of  restraining ! 
Let  us  remember,  that  Jesus  Christ  is  the  great  Master  of 
humility,  suffering,  and  poverty;  and  that  we  are  his  disci 
ples.  A  man  is  not  such,  unless  he  learn  his  doctrine;  and 
he  does  not  learn- it  as  he  ought,  unless  he  put  it  in  practice. 

25.  It  is  enough  for  the  disciple  that  he  be  as  his  master,  and  the  ser 
vant  as  his  lord.     If  they  have  called  the  master  of  the  house  Beelzebub, 
how  much  more  shall  they  call  them  of  his  household  ? 

What  injustice  is  it  for  a  Christian,  being  a  disciple  of 
Christ,  to  desire  to  be  treated  well  by  the  world !  What  a 
shame,  not  to  be  able  to  suffer  so  much  as  a  word,  after  all 
which  He  has  suffered!  This  delicacy  and  tenderness  in 
ministers  of  the  gospel,  and  in  a  Christian;  contests  about 
small  rights  or  imaginary  prerogatives;  and  an  excessive 
sense  of  injuries,  do  but  little  agree  with  this  maxim.  This 
is  a  solid  consolation  for  those  who  are  oppressed  under  the 
calumnies  of  false  brethren. 

26.  Fear  them  not  therefore :  for  there  is  nothing  covered,  that  shall 
not  be  revealed ;  and  hid,  that  shall  not  be  known. 

He  who  can  make  us  suffer  nothing  but  what  Christ  has 
suffered,  is  not  to  be  feared.  Men  cannot  make  any  thing 
die  in  us,  but  what  died  in  him.  Had  men  always  been  feared, 
we  should  never  have  had  any  martyrs.  God  sees  every  thing; 
this  is  the  comfort  of  good  men,  and  the  despair  of  the  wicked. 
When  a  man  has  once  undertaken  the  ministry  of  the  word, 
he  ought  to  consider  more  the  designs  of  God,  as  to  the  truths 
of  the  gospel,  which  he  would  have  made  manifest,  than  the 
threats  of  men,  who  set  themselves  in  opposition  thereto.  It 
is  of  small  import  for  one  man  to  be  crushed  by  another ;  but 
it  is  of  the  greatest  importance  that  God's  will  be  done,  and 
his  truth  known,  honoured,  and  defended  by  men. 

27.  What  I  tell  you  in  darkness,  that  speak  ye  in  light :  and  what  ye 
hear  in  the  ear,  that  preach  ye  upon  the  housetops. 

A  man  ought  to  preach  only  that  which  he  has  learned 


CHAPTER    X.  137 

from  God,  in  the  secret  exercise  of  prayer,  of  meditation  on 
the  Scriptures,  and  of  the  study  of  the  holy  fathers.  In  this 
lies  the  obligation  of  the  ministers  of  the  gospel,  who  should 
be  the  disciples  of  God,  and  of  his  word,  before  they  become 
the  instructors  of  the  faithful.  The  church  has  now  no  more 
hidden  mysteries,  nor  secret  truths ;  and  it  is  now  the  time  to 
reveal  all  the  knowledge  and  grace  which  Christ  has  com 
mitted  to  her.  It  is  to  injure  religion,  to  imagine  that  it  con 
tains  some  truths  or  mysteries  which  ought  to  be  concealed. 
It  is  to  do  wrong  to  Christians,  to  deprive  them  of  that  which 
is  designed  for  their  sanctification  and  salvation.  This  is  to 
resist  the  Holy  Ghost,  who  is  given  to  the  church  on  purpose 
to  teach  it  all  truth. 

SECT.  V. — GOD    ONLY   TO   BE   FEARED   AND   TRUSTED. 

28.  And  fear  not  them  which  kill  the  body,  but  are  not  able  to  kill  the 
soul :  but  rather  fear  him  which  is  able  to  destroy  both  soul  and  body 
in  hell. 

It  is  prudence,  to  deliver  up  the  body  in  order  to  save  the 
soul ;  this  is  to  cast  the  lading  of  the  vessel  into  the  sea,  to 
preserve  the  men  from  destruction.  A  man  loses  nothing 
when  he  loses  that  only  which  must  perish.  That  which  is 
visible  in  me  is  in  the  power  of  men ;  but  it  is  not  by  this  that 
I  am  what  I  am.  Let  us  fear  none  but  him,  who  can  make 
the  invisible  and  immortal  part  of  us  suffer  and  die.  My  God 
is  my  life ;  I  die  not,  but  when  I  lose  him.  What  strange 
blindness  is  it,  to  expose  that  part  of  ourselves  which  should 
enjoy  God  eternally,  to  save  that  by  which  we  enjoy  nothing 
but  the  creatures,  and  them  only  for  a  moment !  It  is  not 
hell  which  we  must  fear,  but  that  Almighty  Being  who  there 
punishes  those  eternally,  who  have  been  so  far  from  loving 
him  above  all  things,  that  they  have  preferred  a  mere  trifle 
to  him. 

29.  Are  not  two  sparrows  sold  for  a  farthing  ?  and  one  of  them  shall 
not  fall  on  the  ground  without  your  Father. 

All  things  are  ordered  by  the  will  of  God ;  this  is  the  great 
consolation  of  those  who  suffer.  The  belief  of  his  providence 
is  a  powerful  support  under  the  most  grievous  accidents  of 

12* 


138  MATTHEW. 

life.  Nothing  escapes  his  observation,  not  even  the  smallest 
things,  of  which  he  is  only  the  Creator ;  how  much  less  those, 
whereof  he  is  the  Father,  the  Saviour,  and  the  eternal  felicity! 

30.  But  the  very  hairs  of  your  head  are  all  numbered. 

Nothing  is  more  wonderful,  or  more  incomprehensible,  than 
the  care  and  concern  of  Grod  for  his  elect.  The  least  circum 
stances  of  their  life  are  regulated,  not  by  the  general  provi 
dence,  which  extends  to  all  things,  but  by  a  particular  provi 
dence,  which  fits  and  directs  all  things  to  the  design  of  their 
salvation.  Every  thing  is  happy  in  the  death  of  a  true  Chris 
tian,  how  sudden,  unfortunate,  and  calamitous  soever  it  appear, 
because  every  thing  therein  promotes  his  salvation. 

31.  Fear  ye  not  therefore,  ye  are  of  more  value  than  many  sparrows. 
How  great  is  the  value  of  a  soul  for  which  Christ  has  given 

his  blood  and  his  life !  What  confidence  ought  it  not  to  have 
in  his  goodness!  It  is  just,  0  Lord,  that  he  should  have 
nothing  but  fear  and  disquiet  who  will  not  rest  in  thy  provi 
dence.  How  sweet  is  it  to  trust  to  thee,  and  to  leave  thee  to 
act  as  thou  pleasest ! 

SECT.  VI. — JESUS   CHRIST   IS   TO   BE    CONFESSED. 

32.  Whosoever  therefore  shall  confess  me  before  men,  him  will  I  con 
fess  also  before  my  Father  which  is  in  heaven. 

To  confess  Jesus  Christ,  is  to  follow  his  precepts  and  ex 
ample  ;  to  suffer  for  his  sake ;  to  love,  teach,  and  practise  his 
doctrine.  We  have  but  little  faith,  if  such  a  promise  is  not 
capable  of  encouraging  us  to  bear  testimony  to  the  truth  at 
the  expense  of  all  things.  We  own  Christ,  when  we  own  his 
doctrine,  his  ministers,  his  servants,  and  when  no  fear  hinders 
us  from  supporting  and  assisting  them  in  the  time  of  necessity. 
We  refer  this  great  truth  to  the  times  of  the  martyrs  for  no 
other  reason,  but  only  because  we  will  not  ourselves  be  martyrs 
for  the  truth.  It  belongs  to  all  times,  and  to  all  sorts  of  per 
sons  :  every  one  in  his  proper  way. 

33.  But  whosoever  shall  deny  me  before  men,  him  will  I  also  deny 
before  my  Father  which  is  in  heaven. 

Whoever  prefers  his  interest  to  his  duty,  with  relation  to 
truth  and  justice,  he  sets  a  greater  value  upon  the  friendship 


CHAPTER    X.  139 

of  men  than  upon  that  of  God,  and  in  some  manner  denies 
Jesus  Christ.  What  confusion  will  it  be  to  those,  who  shall 
not  have  confessed  Christ  before  men,  to  see  themselves  denied 
by  him  before  God !  Did  we  thoroughly  conceive,  that  to  be 
denied  by  Christ,  is  to  have  him  neither  for  a  Mediator  nor 
a  Saviour,  but  to  be  treated  as  reprobates;  human  respects, 
and  the  fear  of  men,  could  have  no  influence  upon  us.  To 
appear  before  the  tribunal  of  God,  without  having  Christ  for 
our  advocate ;  and  on  the  contrary,  to  have  him  there  as  a 
party,  a  witness,  and  a  Judge :  how  can  we  think  of  it,  and 
not  expire  with  horror ! 

34.  Think  not  that  I  am  come  to  send  peace  on  earth :  I  came  not  to 
send  peace,  but  a  sword. 

Notwithstanding  this  declaration  of  Christ,  it  is  this  earthly 
peace  and  repose  which  all  the  world  seek.  If  it  be  a  sin,  to 
think  that  this  repose,  built  on  secular  desires  and  a  false 
peace  of  conscience,  is  consistent  with  the  gospel  of  Christ, 
what  will  it  be  to  teach  this  doctrine,  to  preach  it,  and  by 
means  of  dangerous  maxims  to  confirm  and  encourage  souls 
therein. 

35.  For  I  am  come  to  set  a  man  at  variance  against  his  father,  and  the 
daughter  against  her  mother,  and  the  daughter  in  law  against  her  mother 
in  law. 

The  truths  of  the  gospel  set  at  variance  in  order  to  unite 
to  God,  and  oppose  the  false  peace  of  concupiscence,  for  no 
other  end  but  to  establish  that  of  charity.  It  is  very  hard  to 
deprive  ourselves  of  the  comfort  of  these  relations ;  but  we 
shall  receive  ample  amends,  by  that  incomprehensible  union 
with  God  and  Christ  which  attends  us  in  heaven,  and  by  the 
society  of  angels  and  saints  which  is  promised  us  by  truth  itself. 

36.  And  a  man's  foes  shall  be  they  of  his  own  household. 

Our  relations  then  are  oftentimes  the  greatest  enemies  of 
our  salvation.  The  greater  our  fondness  is  toward  earthly 
things,  the  more  capable  are  they  of  hurting  us  in  respect  of 
our  salvation.  The  father  is  the  enemy  of  his  son,  when, 
through  a  bad  education,  an  irregular  love,  and  a  cruel  indul 
gence,  he  leaves  him  to  take  a  wrong  bias,  instructs  him  not 
in  his  duty,  and  puts  ambition  into  his  head.  The  son  is  the 


140  MATTHEW. 

father's  enemy,  when  he  is  the  occasion  of  his  doing  injustice, 
in  order  to  heap  up  an  estate  for  him,  and  to  make  his  fortune. 
The  mother  is  the  daughter's  enemy,  when  she  instructs  her 
to  please  the  world,  breeds  her  up  in  excess  and  vanity,  and 
suffers  any  thing  scandalous  and  unseemly  in  her  dress.  The 
daughter  is  the  mother's,  when  she  becomes  her  idol,  when 
she  engages  her  to  comply  with  her  own  irregular  inclinations, 
and  to  permit  her  to  frequent  plays  and  balls.  The  master 
is  the  enemy  of  his  servant,  and  the  servant  that  of  his  master, 
when  the  one  takes  no  care  of  the  other's  salvation,  and  the 
other  is  subservient  to  his  master's  passions. 

SECT.  VII. — THE    PREDOMINANT   LOVE. — CONTEMPT   OF   LIFE. 

37.  He  that  loveth  father  or  mother  more  than  me  is  not  worthy  of 
me :  and  he  that  loveth  son  or  daughter  more  than  me  is  not  worthy  of  me. 

He  who  loves  not  Christ  above  all  things  is  not  worthy  to 
have  him  for  his  Head.  The  life  and  the  works  are  the  things 
which  show  plainly,  which  of  all  these  affections  reigns  in  the 
heart.  He  whom  we  love  the  most,  is  he  whom  we  study  most 
to  please,  and  whose  will  and  interests  we  most  commonly 
prefer.  Let  us  judge  ourselves  by  this  rule.  He  who  is  not 
worthy  of  Christ,  that  is,  to  be  a  Christian  and  member  of 
Christ,  is  unworthy  of  any  thing  but  hell.  A  soul,  raised 
above  all  earthly  things,  is  that  which  is  worthy  of  Jesus  Christ. 

38.  And  he  that  taketh  not  his  cross,  and  followeth  after  me,  is  not 
worthy  of  me. 

To  take  the  cross  and  follow  after  Christ,  is  not  a  bare 
matter  of  advice,  but  a  necessary  means  of  salvation.  It  is 
not  sufficient,  in  order  to  be  really  worthy  of  Christ,  for  a 
man  not  to  be  fond  of  any  of  the  sweets  of  life ;  he  must  also 
be  prepared  for  all  the  bitterness  of  the  cross.  A  wicked 
person  refuses,  instead  of  taking  it;  a  philosopher  seems  to 
take  it,  but  not  in  following  Christ.  Only  the  Christian  takes 
it,  either  by  choice  or  acceptance,  and  bears  it  for  the  sake 
of  Christ,  in  his  spirit,  and  after  his  example. 

39.  He  that  findeth  his  life  shall  lose  it:  and  he  that  loseth  his  life  for 
my  sake  shall  find  it. 

He  who  despises  his  life  in  time,  preserves  it  to  eternity. 


CHAPTER    X.  141 

The  love  of  life  is  the  most  sensible  and  the  most  violent 
temptation ;  and  it  is  even  the  love  of  life,  which  should  make 
us  surmount  it ;  because  we  should  be  ready  to  give  up  our 
mortal  life,  in  order  to  obtain  that  which  is  immortal.  What 
ever  a  man  sacrifices  to  God  is  never  lost,  because  he  finds  it 
again  in  God.  That  person  may  be  said  to  lose  his  life  for 
the  sake  of  God,  who  sacrifices  it  by  a  state  of  repentance  and 
mortification,  or  who  employs  it  for  God  in  that  state  and  con 
dition  to  which  he  has  been  pleased  to  call  him. 

SECT.  VIII. — THE   REWARD   OF   CHARITY. 

40.  ^[  He  that  receiveth  you  receiveth  me ;  and  he  that  receiveth  me 
receiveth  him  that  sent  me.  41.  He  that  receiveth  a  prophet  in  the  name 
of  a  prophet  shall  receive  a  prophet's  reward :  and  he  that  receiveth  a 
righteous  man  in  the  name  of  a  righteous  man  shall  receive  a  righteous 
man's  reward. 

In  our  neighbour  whom  we  assist,  we  must  direct  our  eyes 
toward  Christ  by  faith,  if  we  would  find  him  there  by  charity. 
It  is  no  small  honour,  or  slight  advantage,  to  receive  into  one's 
house  a  minister  of  Jesus  Christ.  The  less  personal  merit 
such  minister  has,  the  greater  is  faith  which  discovers  that 
of  Christ  in  him.  Everybody  is  not  admitted  to  exercise  the 
sacred  ministry ;  but  none  are  excluded  from  partaking  of  its 
grace,  its  spirit,  and  its  reward.  No  one  can  tell  how  far  the 
charity  of  those  extends,  who  contribute  to  the  instruction  of 
their  neighbours ;  by  being  concerned  in  the  maintenance  of 
colleges,  schools,  catechetical  lectures,  missions,  good  pastors, 
and  other  truly  evangelical  workmen.  But  how  much  the 
more  useful  such  a  workman  is,  and  the  more  service  he  does 
the  church,  so  much  the  greater  must  his  reward  be,  who  en 
tertains,  receives,  and  supports  him,  for  the  sake  of  Christ 
and  his  church. 

42.  And  whosoever  shall  give  to  drink  unto  one  of  these  little  ones  a 
cup  of  cold  water  only  in  the  name  of  a  disciple,  verily  I  say  unto  you, 
he  shall  in  no  wise  lose  his  reward. 

Charity  heightens  the  smallest  actions.  It  is  this  which 
recommends  good  works.  Under  a  just  and  merciful  God,  no 
sin  is  unpunished,  no  good  action  is  unrewarded.  It  belongs 
to  men  to  reward  what  is  done  upon  human  motive;  and  to 


142  MATTHEW. 

God,  to  crown  that  which  proceeds  from  a  Christian  disposi 
tion.  Jesus  Christ  confirms  this  last  promise  with  an  oath ; 
to  this  end,  that  we  should  not  doubt  but  that  the  most  indi 
gent  may  exercise  works  of  mercy,  and  that  the  least  of  such 
works  will  be  rewarded.  In  the  world,  a  man  must  make  his 
court  to  great  persons,  and  do  them  very  great  services,  in 
order  to  receive  a  great  reward  for  them.  In  the  kingdom 
of  God,  a  man,  in  doing  the  smallest  services  to  the  meanest 
persons,  may  justly  hope  for  a  very  great  reward. 


CHAPTER  XL 

SECT.  I. — JOHN  THE  BAPTIST   SENDS  HIS  DISCIPLES  TO  CHRIST. 

1.  AND  it  came  to  pass,  when  Jesus  had  made  an  end  of  commanding 
his  twelve  disciples,  he  departed  thence  to  teach  and  to  preach  in  their 
cities. 

Nothing  persuades  more,  than  for  a  man  to  put  in  practice 
himself  the  instructions  which  he  gives  to  others.  There  is 
no  empty  space  in  a  pastor's  life.  A  good  bishop  is  con 
tinually  employed,  either  in  forming  and  instructing  subordi 
nate  ministers,  or  in  teaching  and  labouring  in  the  place  of 
his  residence,  and  his  visitations. 

2.  Now  when  John  had  heard  in  the  prison  the  works  of  Christ,  he 
sent  two  of  his  disciples, 

A  prisoner  of  Jesus  Christ  employs  his  thoughts  less  about 
his  own  condition  and  danger,  than  about  the  interests  of  his 
Master,  and  the  salvation  of  those  whom  he  has  committed  to 
his  care.  His  consolation  is,  to  entertain  and  fill  his  mind, 
not  with  the  world,  and  with  what  passes  therein,  but  with 
Christ,  with  his  life,  his  works,  his  kingdom,  and  his  church. 
To  feed  prisoners  is  a  good  work ;  but  how  much  more  so  is 
it  to  show  them  the  true  Deliverer,  the  wonderful  works  of 
the  mystery  of  redemption,  what  it  is  wherein  their  true  cap 
tivity  does  consist,  and  what  use  they  ought  to  make  of  the 
confinement  of  the  body  toward  the  deliverance  of  the  soul. 
A  director  (of  the  conscience)  should  always  send  his  disciples 


CHAPTER    XL  143 

to  Christ,  and  teach  them  to  have  regard  to  him  in  every 
thing. 

3.  And  said  unto  him,  Art  thou  he  that  should  come,  or  do  we  look 
for  another  ? 

There  is  a  kind  of  holy  address  belonging  to  the  pastoral 
charity  and  humility,  which  consists  in  knowing  how  to  become 
weak  with  the  weak;  in  hiding  our  knowledge  like  St.  John, 
when  the  good  of  souls  requires  it;  and  in  choosing  rather 
that  God  should  make  himself  known  by  himself,  than  by  our 
ministry.  He  who  really  loves  the  majesty  of  God,  loves  also 
his  own  abasement.  Yes,  Lord,  thou  art  he  who  shouldst 
come  to  heal,  to  sanctify,  and  to  save  me.  Perform  thy  work 
in  me;  for  I  look  not  for  another:  and  thou  alone  art  my 
light,  my  strength,  and  my  salvation. 

4.  Jesus  answered  and  said  unto  them,  Go  and  shew  John  again  those 
things  which  ye  do  hear  and  see : 

Christ  would  have  men  judge  of  him  and  of  others  only  by 
works.  One  secret  in  the  art  of  guiding  souls  is,  to  manage 
the  tenderness  of  the  weak,  and  to  instruct  them  by  seeming 
to  instruct  others.  Even  Christ,  when  asked  concerning  his 
mission,  makes  the  proof  of  it  evidently  appear  in  his  mira 
cles,  which  had  been  foretold;  and  now,  persons  without 
piety,  without  mission,  without  authority,  without  succession, 
would  oblige  us  to  believe  them  upon  their  bare  word.  St. 
John  points  out  the  prophecies ;  Jesus  Christ  shows  the  com 
pletion  of  them  in  himself. 

5.  The  blind  receive  their  sight,  and  the  lame  walk,  the  lepers  are 
cleansed,  and  the  deaf  hear,  the  dead  are  raised  up,  and  the  poor  have 
the  gospel  preached  to  them. 

Cause,  0  my  God,  blind  sinners  to  (see  and)  know  thy 
truth,  and  the  way  of  salvation ;  make  them  walk  therein  with 
a  steady,  even,  and  constant  pace ;  let  them  be  cleansed  from 
the  corruption  of  their  heart ;  let  them  hear  thy  word  with 
joy  and  with  advantage ;  let  them,  as  persons  raised  from  the 
dead,  live  the  new  life  of  Christ ;  and  let  the  most  poor  and 
miserable  receive,  love,  and  observe  the  gospel.  Christ  re 
quires  a  heart  which  is  poor,  void  of  itself,  and  convinced  of 
its  own  indigence,  unworthiness,  inability,  and  misery.  Make 


144  MATTHEW. 

my  heart,  0  Jesus,  thus  poor,  that  it  may  be  enriched  and 
satisfied  with  the  sacred  truths  of  thy  gospel. 

6.  And  blessed  is  he,  whosoever  shall  not  be  offended  in  me. 

He  who  reads  or  hears  the  word  of  God,  and  does  not  prac 
tise  it,  takes  from  thence  an  occasion  of  falling,  and  is  offended 
at  it.  As  Christ  condemns  the  life  and  maxims  of  the  world 
by  his  own ;  so  the  world  condemns  the  life  and  maxims  of 
Christ  by  those  which  it  prefers  before  them ;  and  this  is  to 
be  offended  or  scandalized  at  them.  If  we  be  not  as  yet 
strong  enough  to  enter  into  the  ways  of  the  gospel;  at  least 
let  us  esteem  them,  and  not  entertain  any  prejudice  against 
them.  A  man  is  offended  in  Christ,  when  he  does  not  follow 
him ;  how  much  more  then,  when  he  diverts  others  from  the 
paths  of  piety  and  perfection,  in  softening  the  gospel  by  a 
loose  morality  ?  To  design  to  amend  the  gospel,  is  to  blame 
and  condemn  it. 

SECT.  II. — THE   ELOGY   OF   ST.  JOHN. 

7.  T[  And  as  they  departed,  Jesus  began  to  say  unto  the  multitudes  con 
cerning  John,  What  went  ye  out  into  the  wilderness  to  see  ?     A  reed 
shaken  with  the  wind  ? 

One  ought  to  avoid  praising  teachers,  and  (spiritual)  direc 
tors,  in  the  presence  of  those  who  esteem  it  an  honour  to  be 
under  them.  Though  the  praise  might  not  all  exalt  the  dis 
ciple,  yet  it  may  reach  even  the  master,  and  either  tempt  or 
corrupt  him.  Jesus  Christ  is  not  a  false  friend,  who  dares 
not  declare  for  him  who  is  in  disgrace ;  on  the  contrary,  he 
has  spoke  of  and  for  St,  John  only  since  his  imprisonment. 
When  the  world  persecutes  good  men,  then  is  the  time  for 
those  who  belong  to  God,  with  prudence  to  imitate  Christ  in 
relation  to  them.  The  first  virtue  of  which  Christ  takes  notice 
in  St.  John,  is  his  steadfastness ;  and  it  is  not  without  some 
mystery  that  he  commends  this  virtue  before  all  others  in  this 
minister  of  his  word. 

8.  But  what  went  ye  out  for  to  see?    A  man  clothed  in  soft  raiment? 
behold,  they  that  wear  soft  clothing  are  in  king's  houses. 

The  second  is  his  mortified  life,  which  gives  authority  to  his 
preaching.  A  preacher  should  have  nothing  which  appears 


CHAPTER    XL  145 

worldly,  or  which  borders  upon  excess  and  softness.  That 
man  is  mistaken,  who  thinks  to  prevail  upon  the  world  by 
conforming  himself  to  its  fashions  and  manners ;  the  world 
will  much  sooner  entirely  corrupt  the  heart  which  opens  itself 
thereto.  Would  to  God,  that  in  this  age  luxury  and  softness 
were  to  be  seen  only  in  kings'  houses !  It  is  a  greater  mis 
fortune  than  we  imagine,  to  see  these  vices  overflow  all  ranks 
and  conditions  of  men,  even  those  of  the  most  moderate  for 
tune  ;  this  is  what  draws  down  the  judgments  of  God  upon  us. 

9.  But  what  went  ye  out  for  to  see  ?     A  prophet  ?  yea,  I  say  unto  you. 
and  more  than  a  prophet. 

The  third  advantage  of  St.  John  is  his  gift  of  prophecy, 
whereby  he  discovers  Christ.  This  is  indeed  to  be  "more  than 
a  prophet,"  for  a  man  to  point  out  the  Saviour  and  sacrifice 
of  the  world,  and  to  foreshow  him  by  his  retirement,  his  mor 
tification,  his  preaching,  and  his  faithfulness,  so  great,  as  even 
to  die  for  the  sake  of  truth.  Preachers  ought  to  imitate  him, 
and  to  be  in  some  measure  more  than  prophets  in  this  respect. 

10.  For  this  is  ke,  of  whom  it  is  written,  Behold,  I  send  my  messenger* 
before  thy  face,  which  shall  prepare  thy  way  before  thee.    (*Fr.  Angel.) 

The  fourth  advantage  of  St.  John  is  his  office  of  being  the 
harbinger  of  the  Son  of  God.  His  mission  is  authorized  by 
the  Scriptures,  not  by  miracles,  because  it  is  not  extraordi 
nary.  A  man  should  be  an  angel  in  purity,  in  knowledge,  in 
zeal,  and  in  activity,  to  prepare  the  way  for  Christ  in  the 
soul,  as  it  is  the  duty  of  pastors  to  do. 

11.  Verily  I  say  unto  you,  Among  them  that  are  born  of  women  there 
hath  not  risen  a  greater  than  John  the  Baptist :  notwithstanding,  he  that 
is  least  in  the  kingdom  of  heaven  is  greater  than  he. 

The  fifth  advantage  of  this  holy  forerunner  is  his  excellence 
beyond  the  other  prophets,  on  the  account  both  of  his  know 
ledge  and  the  sanctity  of  his  life.  The  latter,  not  the  former, 
renders  a  man  great  in  the  sight  of  God.  The  way  to  be 
exalted  in  heaven  above  others,  is  to  humble  ourselves  on  earth 
below  all.  The  greatest  without  comparison  among  all,  is  he 
who  made  himself  the  least  of  all,  in  stooping  so  low  as  to 
resemble  sinners,  and  to  become  the  Lamb  or  Sacrifice  for  sin. 

VOL.  L— 13  K 


146  MATTHEW. 

12.  And  from  the  days  of  John  the  Baptist  until  now  the  kingdom  of 
heaven  suffereth  violence,  and  the  violent  take  it  by  force. 

The  sixth  advantage  of  John  the  Baptist  is  to  have  set  up 
the  standard  of  repentance,  which  is  the  way  to  heaven. 
Heaven  is  not  to  be  taken  but  by  the  violence  which  a  man 
does  to  his  inclinations.  All  right  to  eternal  happiness  is  lost 
in  Adam.  It  is  not  due  to  any  one ;  this  evangelical  violence 
is  that  which  carries  it  as  by  conquest.  Happy  those  holy 
bands  of  penitents,  those  violent  persons  of  the  gospel,  who, 
as  it  were,  take  heaven  by  the  force  of  their  prayers,  their 
obedience,  their  humility,  etc.  But  wo  unto  the  men  of  this 
world,  who  know  not  what  it  is  to  deprive  themselves  of  any 
thing,  or  to  do  the  least  violence  to  themselves  in  order  to 
their  own  salvation ! 

13.  For  all  the  prophets  and  the  law  prophesied  until  John. 

The  seventh  advantage  of  St.  John  is  his  having  first  showed 
Jesus  Christ  present;  whereas  the  state  of  the  law  was  no 
more  than  a  state  prophetic  of  his  coming,  in  which  his  mys 
teries  were  represented  and  typified;  the  prophets  having 
only  foretold  the  Saviour  to  come,  and  the  true  righteousness 
which  he  should  bring  into  the  world.  Let  us  praise  God  that 
we  live  now,  after  that  all  has  been  unfolded,  that  truth  has 
succeeded  figures,  that  the  promises  have  their  effect,  that  the 
prophecies  are  fulfilled,  that  Jesus  is  given,  and  that  he  has 
wrought  the  salvation  of  men ! 

14.  And  if  ye  will  receive  it,  this  is  Elias,  which  was  for  to  come. 

The  last  advantage  which  Christ  would  have  us  observe  in 
St.  John,  is  his  having  been  an  Elias  by  his  office,  his  zeal, 
and  his  fidelity.  He  did  that  at  the  first  coming  of  Christ, 
which  Elias  (perhaps)  will  do  at  the  second.  Pastors  should 
do  the  same  in  proportion,  in  order  to  the  coming  of  Christ 
into  the  soul,  by  their  faithfulness  in  making  him  known,  by 
their  zeal,  their  mortification,  and  their  constancy.  This  is 
what  few  are  willing  to  comprehend.  Give  us,  Lord,  some 
Johns  and  Eliases,  who  may  both  understand  and  do  for  souls 
that  which  thou  requirest  of  them ! 


CHAPTER    XL  147 

15.  He  that  hath  ears  to  hear,  let  him  hear. 

Happy  he,  who  has  the  ears  of  the  heart ;  for  they  are  not 
given  to  all.  This  is  a  gift  which  we  must  often  beg.  We 
frequently  lose  our  time  in  desiring  and  expecting  an  Elias, 
a  good  director  (of  the  conscience)  to  assist  our  endeavours 
after  perfection  or  salvation;  whereas  a  good  will,  and  the 
ears  of  the  heart,  are  the  things  which  are  wanting,  and  for 
which  we  should  earnestly  pray. 

SECT.  III. — BOTH   JESUS   AND   JOHN   REJECTED    OF   THE   JEWS. 

16.  ^  But  whereunto  shall  I  liken  this  generation  ?     It  is  like  unto 
children  sitting  in  the  markets,  and  calling  unto  their  fellows,    17.  And 
saying,  We  have  piped  unto  you,  and  ye  have  not  danced;  we  have 
mourned  unto  you,  and  ye  have  not  lamented. 

The  wicked  person,  by  his  malice,  makes  all  which  God  has 
done  for  his  salvation  become  fruitless.  Nothing  but  charity 
can  make  it  beneficial.  There  are  some,  to  whom  every  thing 
is  useful  in  leading  them  to  God;  others,  to  whom  nothing  is 
sufficient.  To  these,  the  easy  and  less  austere  ways  seem  too 
remiss ;  and  yet  a  more  rigorous  and  severe  kind  of  life  quite 
disheartens  them.  The  defect  is  in  the  heart,  and  not  in  the 
means.  Every  thing  is  good  to  a  good  heart;  every  thing  is 
hurtful  to  a  corrupt  one. 

18.  For  John  came  neither  eating  nor  drinking,  and  they  say,  He  hath 
a  devil. 

The  sinner  will  not  be  persuaded,  that  what  he  has  no  mind 
to  imitate  can  come  from  God.  There  are  such  violent  aver 
sions  in  some  persons,  as  to  make  them  rather  blame  even 
virtue  itself,  than  esteem  it  in  those  whom  they  do  not  love. 
This  vice  has  several  degrees;  let  us  take  care  that  there  be 
no  degree  of  it  in  ourselves.  Men  sometimes  affect  to  appear 
wise  and  prudent  in  condemning  those  ways  which  seem  too 
austere.  Pride,  envy,  and  vanity,  are  the  sources  of  these 
false  and  rash  judgments. 

19.  The  Son  of  man  came  eating  and  drinking,  and  they  say,  Behold 
a  man  gluttonous,  and  a  winebibber,  a  friend  of  publicans  and  sinners. 
But  wisdom  is  justified  of  her  children. 

Whatever  measures  good  men  take,  they  will  never  escape 
the  censures  of  the  world;  the  best  way  is  not  to  be  concerned 


148  MATTHEW. 

at  them.  Iniquity,  being  always  ready  to  oppose  and  con 
tradict  the  divine  conduct,  often  contradicts  itself.  God  still 
finds  his  glory,  not  only  in  the  faithfulness  of  the  righteous, 
but  even  in  the  hardness  of  the  wicked,  bringing  good  out  of 
evil  itself.  Wisdom,  which  does  all  for  the  sake  of  the  elect, 
knows  thereby  how  to  find  the  justification  of  her  different 
ways  in  their  salvation,  to  which  she  makes  every  thing  sub 
servient.  We  discover  in  all  things  sufficient  cause  to  adore 
the  wisdom  and  goodness  of  God,  when  we  are  of  the  number 
of  the  true  children  of  this  incarnate  Wisdom. 

SECT.  IV. — THE   IMPENITENT    CITIES   WORSE   THAN    SODOM. 

20.  ^  Then  began  he  to  upbraid  the  cities  wherein  most  of  his  mighty 
works  were  done,  because  they  repented  not : 

Happy  he,  who,  by  a  speedy  conversion  and  a  true  repent 
ance,  prevents  the  reproaches  which  his  conscience  would 
otherwise  cast  upon  him  at  the  hour  of  death.  The  more 
effects  of  his  power  God  has  employed  to  draw  us  to  himself, 
the  more  inexcusable  are  we.  We  cannot  complain  that  we 
have  seen  no  miracles,  since  all  those  of  our  Creator  are  ex 
posed  to  the  eyes  of  our  mind  and  of  our  body,  and  all  those 
of  our  Saviour  to  the  eyes  of  our  faith.  Let  us  take  to  our 
selves  these  reproaches  of  our  Lord,  since  his  miracles  also 
are  designed  for  us. 

21.  Woe  unto  thee,  Chorazin !  woe  unto  thee,  Bethsaida!  for  if  the 
mighty  works,  which  were  done  in  you,  had  been  done  in  Tyre  and 
Sidon,  they  would  have  repented  long  ago  in  sackcloth  and  ashes. 

An  impenitent  Christian  is  worse  than  a  Pagan;  and  his 
heart  is  more  insensible  to  the  divine  word  and  to  miracles 
than  an  infidel's.  Let  us  adore  the  judgments  of  God  in  the 
distribution  of  his  gracious  dispensations,  without  desiring  to 
pry  into  the  reasons  of  them;  and  let  us  not  cease  to  thank 
him,  that  his  great  goodness  to  us  has  suffered  no  obstruction 
from  our  extreme  ingratitude. 

22.  But  I  say  unto  you,  It  shall  be  more  tolerable  for  Tyre  and  Sidon 
at  the  day  of  judgment,  than  for  you. 

How  terrible  are  God's  judgments  on  the  impenitent! 
Every  thing  will  help  to  overwhelm  them  at  the  tribunal  of 


CHAPTER    XL  149 

God ;  the  benefits  and  favours  which  they  have  received,  as 
well  as  the  sins  which  they  have  committed.  The  divine 
mercies,  which  the  sinner  now  buries  in  oblivion,  shall  be  then 
rendered  present  to  his  mind,  in  order  to  his  confusion  and 
condemnation.  Let  us  prevent  this  misfortune. 

23.  And  thou,  Capernaum,  which  art  exalted  unto  heaven,  shalt  be 
brought  down  to  hell :  for  if  the  mighty  works,  which  have  been  done  in 
thee,  had  been  done  in  Sodom,  it  would  have  remained  until  this  day. 

The  proud,  who  of  all  sinners  are  the  most  difficult  to  be 
converted,  shall  likewise  be  the  most  humbled.  Pride  is  a 
vice,  which,  instead  of  diminishing,  increases  with  time.  Ye 
great  men  of  the  world,  ye  rich  men  of  the  earth,  who  think 
of  nothing  but  how  to  advance  yourselves,  and  who  are  never 
satisfied  with  wealth,  honours,  and  preferments,  read  here  the 
sentence  of  your  condemnation  if  you  continue  impenitent. 
Pride  hardens  the  heart  even  more  than  the  greatest  sins  of 
impurity.  There  is  nothing  more  opposite  to  the  Christian 
religion,  the  whole  design  of  which  is  to  make  us  humble. 
Every  man  has  some  degree  of  pride,  and  therefore  ought  to 
examine  the  progress  or  decrease  of  it. 

24.  But  I  say  unto  you,  That  it  shall  be  more  tolerable  for  the  land 
of  Sodom  in  the  day  of  judgment,  than  for  thee. 

There  is  a  difference  and  inequality  of  pains  in  hell,  answer 
able  to  that  of  sins.  The  contempt  and  abuse  of  preaching, 
and  of  the  word  of  God,  will  be  there  dreadfully  punished. 
Men  glory  in  having  holy  preachers ;  and  it  is  this  very  thing 
which  brings  a  severer  judgment  upon  those  who  continue  in 
impenitence.  Lord,  humble  us  at  present,  rather  than  reserve 
us  for  the  eternal  humiliation  of  the  reprobate ! 

SECT.  V. — THE   WISE   BLINDED,  THE   SIMPLE   ENLIGHTENED. 

25.  ^  At  that  time  Jesus  answered  and  said,  I  thank  thee,  0  Father, 
Lord  of  heaven  and  earth,  because  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them  unto  babes. 

Ye  wise  men  of  the  world,  who  are  prudent  in  your  own 
sight,  fear  lest  you  should  be  left  to  your  own  darkness  in  the 
business  of  salvation,  while  the  humble  shall  walk  by  the 
divine  light.  Let  us  dread,  but  not  endeavour  to  fathom  the 

13* 


150  MATTHEW. 

judgments  of  God,  which  are  just,  terrible,  and  unsearchable. 
It  was  one  of  the  employments  of  Christ  on  earth  to  adore 
them,  and  glorify  his  Father  for  them ;  it  ought  likewise  to 
be  the  employment  of  Christians.  They  have  a  beauty,  which 
we  shall  never  fully  discover  but  in  heaven.  The  full  sight 
of  God's  mercies  toward  his  elect,  of  their  preference,  dis 
tinction,  and  separation  from  the  corrupt  mass,  deserves  the 
praise  and  acknowledgment  even  of  Christ's  heart;  and  this 
heart  alone  is  worthy  to  know  them  perfectly,  because  to  him 
they  are  given  by  his  Father.  Simplicity  and  humility  are 
their  distinguishing  character.  My  God  and  my  Saviour  im 
print  on  my  heart  this  amiable  character,  which  is  the.  mark 
of  thy  elect. 

26.  Even  so,  Father ;  for  so  it  seemed  good  in  thy  sight. 

Let  us  with  fear  and  trembling  adore  the  conduct  of  God 
in  the  disposal  of  his  creatures,  and  the  distribution  of  his 
favours.  The  knowledge  of  the  mysteries  of  religion  and 
divine  truths  ought  not  to  puff  up  any  one,  because  it  is  a  gift 
altogether  free,  and  which  proceeds  purely  from  the  will  of 
God.  He  is  master  of  his  own  gifts,  but  he  divides  them  by 
a  will  full  of  wisdom,  and  upon  motives  which  are  in  himself, 
not  in  us,  and  which  tend  to  the  manifestation  of  his  great 
ness  and  power,  of  his  mercy  and  justice. 

27.  All  things  are  delivered  unto  me  of  my  Father :  and  no  man  know- 
eth  the  Son,  but  the  Father ;  neither  knoweth  any  man  the  Father,  save 
the  Son,  and  he  to  whomsoever  the  Son  will  reveal  him. 

This  is  a  great  truth,  and  the  key  of  the  science  of  salva 
tion.  Christ  is  the  sovereign  dispenser  of  this,  and  the  Lord 
of  all  things,  by  the  donation  of  his  Father.  All  the  springs, 
and  the  whole  dispensation  of  the  divine  favours,  are  in  the 
hand  of  Christ,  as  priest  and  sacrifice  of  God,  as  Saviour  and 
mediator,  head  and  pattern,  pastor  and  sovereign  judge  of 
men.  There  is  no  knowledge,  no  belief  of  the  mystery  of  the 
most  Holy  Trinity,  but  what  is  a  gift  of  God  by  Jesus  Christ, 
and  according  to  his  will.  How  lovely  is  this  dependence ! 
0  Jesus,  I  accept  it  with  joy,  I  desire  to  depend  on  thee. 
Make  me  know  the  Father ;  make  thyself  known  to  me ;  but 
let  the  love  in  me  be  yet  greater  than  the  knowledge. 


CHAPTER    XI.  151 


SECT.  VI. — THE   EASY   YOKE. 

28.  T[  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden,  and  I 
will  give  you  rest. 

Our  only  remedy  is  to  have  recourse  to  Christ,  under  our 
troubles  and  afflictions,  after  our  miscarriages,  in  our  tempta 
tions,  and  in  our  inability  to  do  good.  How  sweet  is  it  to 
have  our  dependence  on  a  God  who  comes  to  meet  us,  in  order 
to  solicit  us  to  come  to  him !  Sinners,  wearied  in  the  ways 
of  iniquity,  throw  yourselves  into  the  bosom  of  this  amiable 
Shepherd,  who  while  on  earth  took  so  much  pains  to  seek  you, 
and  to  bring  you  back  to  his  fold.  Penitents,  humbled  under 
the  weight  of  your  crimes,  unite  yourselves  to  this  sanctifying 
Victim,  who  bore  your  sins  on  the  cross.  Christians,  over 
burdened  with  the  multitude  of  your  defects,  arid  with  the 
greatness  of  your  duties,  lift  up  yourselves  to  this  eternal 
High-Priest,  who  is  at  the  right-hand  of  God  his  Father,  and 
presents  himself  continually  before  his  face  in  your  behalf. 
Jesus  excepts  none:  all  are  invited  and  urged  to  go  to  him. 
But  in  order  to  do  so,  he  must  speak  to  the  heart,  and  say, 
"Come  unto  me,"  in  such  a  manner  as  to  make  it  hear,  and 
to  attract  it.  No  man  goes  to  Christ  without  receiving  rest. 
He  himself  promises  it,  and  shall  we  not  believe  it  ?  I  would 
fain  come  to  thee,  0  Lord ;  but  as  thou  givest  me  the  will,  be 
thou  also  my  guide,  my  light,  and  my  strength,  to  conduct 
me  to  thyself. 

29.  Take  my  yoke  upon  you,  and  learn  of  me ;  for  I  am  meek  and 
lowly  in  heart :  and  ye  shall  find  rest  unto  your  souls. 

Strange  paradox!  that  a  man  already  weary  and  over 
loaded,  must  take  a  new  weight  upon  him,  in  order  to  be  eased, 
and  to  find  rest!  But  Christ's  yoke  eases  those  whom  charity 
inclines  to  bear  it.  Jesus  Christ  is  the  sole  teacher  of  hu 
mility.  There  is  no  rest,  but  only  for  the  humble  in  heart. 
Pride  is  the  source  of  a  thousand  disquiets.  It  is  not  suf 
ficient  to  go  to  Christ  by  faith ;  we  must  take  upon  us  the 
yoke  of  his  law  and  gospel,  that  we  may  conform  our  lives 
thereto,  and  study  his  dispositions  and  behaviour,  that  we  may 
be  capable  of  imitating  them.  In  the  schools  of  the  world, 


152  MATTHEW. 

some  study  philosophy,  others  physic,  law,  etc.  In  the  school 
of  Christ,  every  one  must  study  meekness  and  humility;  for 
to  these  two  the  whole  science  of  Christianity  may  be  reduced. 
Meekness  of  charity:  calm  and  sedate  in  the  midst  of  wrongs, 
injuries,  affronts,  persecutions,  without  envy,  without  revenge. 
Humility  of  heart:  remote  from  all  inordinate  and  worldly 
desires  by  which  pride  is  nourished,  ascribing  nothing  to  it 
self,  and  desiring  nothing,  ready  to  part  with  all  things,  to  be 
placed  below  all  men,  to  remain  in  silence  and  oblivion.  Lord, 
vouchsafe  to  teach  us  this  science,  writing  it  in  our  hearts  by 
thy  love ! 

30.  For  my  yoke  is  easy,  and  my  burden  is  light. 

How  easy  and  sweet  is  it,  to  serve  Christ,  even  in  bearing 
his  cross !  How  hard  and  painful  is  the  slavery  of  the  world, 
of  sin,  and  of  our  own  passions,  even  with  all  their  false 
pleasures !  That  satisfaction,  peace,  and  comfort  which  grace 
gives  here  below,  and  that  which  hope  encourages  us  to  expect 
in  heaven,  make  a  Christian  full  amends  for  all  his  pains  in 
subduing  his  passions,  and  in  opposing  the  world.  A  yoke 
which  Christ  takes  together  with  us,  can  that  be  uneasy?  A 
burden  which  he  bears  in  us  by  his  Spirit,  can  that  be  heavy  ? 
Come,  taste  and  know  by  experience  how  sweet  the  Lord  is, 
and  how  worthy  his  yoke  is  to  be  chosen  and  loved ! 


CHAPTER  XII. 

SECT.  I. — THE  EARS  OF  CORN  PLUCKED. — THE  OBSERVATION 
OF  THE  SABBATH. 

1.  AT  that  time  Jesus  went  on  the  sabbath  day  through  the  corn ;  and 
his  disciples  were  ahungered,  and  began  to  pluck  the  ears  of  corn,  and 
to  eat. 

Who  will  not  wonder  at  the  extreme  poverty  of  Jesus  Christ 
and  his  disciples  ?  He  was  himself  present  with  them,  and 
yet  suffered  them  to  want  bread !  A  man,  therefore,  is  not 
forsaken  of  God  because  he  is  in  want.  It  is  more  honour  to 
suffer  in  the  fellowship  and  spirit  of  Christ,  than,  in  the  midst 


CHAPTER    XII.  153 

of  the  world,  to  have  all  things  in  abundance.  If,  when  we 
first  begin  to  serve  God,  we  should  also  begin  to  suffer,  and 
to  have  more  temporal  necessities,  we  should  not  be  surprised 
at  it;  the  riches  of  Jesus  Christ,  and  those  of  his  disciples, 
are  all  spiritual. 

2.  But  when  the  Pharisees  saw  it,  they  said  unto  him,  Behold,  thy 
disciples  do  that  which  is  not  lawful  to  do  upon  the  sabbath  day. 

The  pretenders  to  devotion  are  sometimes  superstitious  to 
inhumanity,  sometimes  indulgent  even  to  impiety;  the  true 
lovers  of  the  law  regulate  their  exactness  in  observing  it  by 
the  intent  of  the  law.  God  sometimes  permits  such  things  in 
the  church  as  may  perhaps  make  some  persons  murmur,  on 
purpose  to  afford  an  opportunity  of  attacking  superstitions  or 
popular  errors.  Envy  is  always  ready  to  blame  and  to  con 
demn.  Conceited  sciolists  are  still  forward  to  determine  to 
the  disadvantage  of  others  that  which  they  do  not  understand. 

3.  But  he  said  unto  them,  Have  ye  not  read  what  David  did,  when  he 
was  ahungered,  and  they  that  were  with  him ; 

The  example  of  holy  men,  which  the  Scripture  relates  with 
out  any  censure,  may  serve  to  regulate  our  behaviour.  We 
must,  after  the  example  of  Christ,  confute  those  by  Scripture, 
who  misapply  it  contrary  to  charity,  and  who  flatter  them 
selves  that  they  understand  it.  It  is  the  effect  of  envy  to 
make  us  easily  see  what  may  serve  to  accuse  others,  and  not 
perceive  what  may  justify  them. 

4.  How  he  entered  into  the  house  of  God,  and  did  eat  the  shewbread, 
which  was  not  lawful  for  him  to  eat,  neither  for  them  which  were  with 
him,  but  only  for  the  priests  ? 

Positive  laws  cease  to  oblige  four  ways: — First,  by  the 
natural  law  of  necessity.  Charity  opens  the  eyes  and  the 
understanding  in  defence  of  slandered  innocence.  No  conse 
cration  of  things  can  dispense  with  the  charity  which  is  due 
to  our  neighbour  in  necessity. 

5.  Or  have  ye  not  read  in  the  law,  how  that  on  the  sabbath  days  the 
priests  in  the  temple  profane  the  sabbath,  and  are  blameless  ?   6.  But  I 
say  unto  you,  That  in  this  place  is  one  greater  than  the  temple. 

In  the  second  place,  positive  laws  cease  to  oblige,  by  means 
of  some  other  particular  law,  which  is  superior.  That  which 


154  MATTHEW. 

is  done  for  the  service  of  God,  ought  not  to  be  looked  upon  as 
a  thing  profane.  Christ  is  not  discouraged  at  the  malice  of 
his  enemies,  but  gives  them  occasion  to  reflect  upon  all  they 
had  seen,  which  fully  proved  his  divinity.  The  reverence  and 
devotion  of  the  Jews  in  their  temple,  which  was  only  figura 
tive,  will  condemn  the  irreverence  and  profaneness  of  Chris 
tians  in  the  presence  of  Christ,  who  is  the  true  temple. 

7.  But  if  ye  had  known  what  this  meaneth,  I  will  have  mercy,  and  not 
sacrifice,  ye  would  not  have  condemned  the  guiltless. 

In  the  third  place,  the  obligation  of  these  laws  yields  to  the 
law  of  charity  and  mercy,  which  is  preferable  to  all  other. 
Few,  even  among  Christians,  do  thoroughly  know,  with  regard 
to  practice,  what  this  sentence  means.  It  is  easy  enough  to 
sacrifice  to  God  external  things;  the  sacrifice  of  charity  is 
that  which  he  requires.  The  liberty  to  judge  ill  of  others,  is 
what  most  agreeably  flatters  the  heart  of  the  sons  of  Adam. 
The  world  is  sometimes  full  of  wrongs  and  violences,  which 
have  no  other  foundation  but  unjust  and  rash  judgments. 
The  multiplying  the  external  sacrifice  of  works,  is  no  certain 
sign  of  a  progress  in  holiness ;  but  a  proficiency  in  charity 
and  mercy  toward  our  neighbour  is  always  such. 

8.  For  the  Son  of  man  is  Lord  even  of  the  sabbath  day. 

Lastly,  these  laws  cease  to  oblige  by  a  lawful  dispensation, 
or  by  the  authority  of  the  legislator.  Jesus  Christ  is  Lord ; 
when  we  once  know  his  will,  we  must  obey  it.  The  change 
of  the  Jewish  into  the  Christian  and  spiritual  Sabbath,  shows 
that  Christ  is  not  only  the  Lord,  but  also  the  truth  and  com 
pletion  of  it.  When,  Lord,  wilt  thou  change  this  Sabbath 
into  that  of  eternity,  into  that  unchangeable  rest  which  thou 
reservest  for  the  people  of  God  ? 

SECT.  II. — THE   WITHERED   HAND   RESTORED. 

9.  And  when  he  was  departed  thence,  he  went  into  their  synagogue : 
10.  fl  And,  behold,  there  was  a  man  which  had  his  hand  withered.     And 
they  asked  him,  saying,  Is  it  lawful  to  heal  on  the  sabbath  days  ?  that 
they  might  accuse  him. 

Envy  is  an  implacable  enemy,  which  it  is  very  dangerous 
for  a  man  to  admit  into  his  heart;  she  is  provoked,  and  her 


CHAPTER    XIT.  155 

malignity  fed,  even  by  her  neighbour's  charity.  The  fear  of 
giving  offence  to  pharisaical  persons,  should  not  hinder  an 
evangelical  labourer  from  going  forward  with  God's  work,  ac 
cording  to  his  rules  and  maxims.  A  truly  good  man  is  always 
disposed  to  excuse  what  is  evil  in  his  brethren ;  a  hypocrite 
seeks  occasion  to  accuse  them  even  from  good  itself.  This 
last  makes  no  manner  of  scruple  about  plain  and  evident 
crimes,  and  acts  the  scrupulous  person  in  things  most  clearly 
and  manifestly  good. 

11.  And  he  said  unto  them,  What  man  shall  there  be  among  you,  that 
shall  have  one  sheep,  and  if  it  fall  into  a  pit  on  the  sabbath  day,  will  he 
not  lay  hold  on  it,  and  lift  it  out  ? 

Charity  sometimes  bears  with  what  is  done  only  out  of 
worldly  interest ;  envy  cannot  bear  even  that  which  is  done 
out  of  charity.  Interest  is  a  very  decisive  casuist,  and  re 
moves  abundance  of  scruples  in  a  moment.  It  is  always  the 
soonest  consulted,  and  the  most  readily  obeyed.  We  are  not 
indeed  forbid  to  hearken  to  it ;  but  we  must  not  let  it  govern, 
or  determine  by  itself. 

12.  How  much  then  is  a  man  better  than  a  sheep  ?     Wherefore  it  is 
lawful  to  do  well  on  the  sabbath  days. 

He  who  violates  charity,  violates  the  law,  though  he  observe 
the  letter  of  it.  He  who  exercises  charity,  observes  the  law, 
even  then,  when  for  just  reasons  he  neglects  the  letter.  There 
are  but  too  many  Christians  who  do  more  for  the  sake  of  a 
beast  of  profit  or  pleasure,  than  for  their  neighbour.  If  we 
owe  a  great  deal  to  a  man,  let  him  be  what  he  will,  how  much 
more  to  a  Christian,  together  with  whom  we  help  to  form  the 
body  of  Christ  ?  Strange  corruption  of  the  heart  of  man,  to 
whom  it  must  be  proved  that  he  is  permitted  at  all  times  to 
do  good ! 

13.  Then  saith  he  to  the  man,  Stretch  forth  thine  hand.     And  he 
stretched  it  forth  ;  and  it  was  restored  whole,  like  as  the  other. 

The  bare  will  of  Jesus  Christ  has  an  almighty  power  of 
restoring  life  and  vigour  to  our  souls.  He  makes  the  afflic 
tion  evident,  in  order  to  make  known  his  mercy,  and  to  excite 
that  of  the  Pharisees.  When  God  designs  to  heal  the  withered 
hand  of  a  sinner,  he  need  only  give  command,  and  the  sinner 


156  MATTHEW. 

begins  presently  to  stretch  it  forth  toward  him  by  prayer,  and 
toward  his  neighbour  by  alms,  and  by  all  the  assistances  which 
he  owes  him.  Lord,  my  soul  is  before  thee,  like  this  hand; 
vouchsafe  to  show  it  the  same  mercy ! 

14.  H"  Then  the  Pharisees  went  out,  and  held  a  council  against  him, 
how  they  might  destroy  him. 

Nothing  sooner  leads  to  blindness  and  hardness  of  heart 
than  envy;  and  when  once  a  man  is  brought  to  that,  of  what 
is  he  not  capable?  To  exercise  charity  on  a  sabbath  day  is 
crime, — to  labour  on  the  same  day  to  destroy  one's  neighbour 
is  a  good  work! — thus  reasons  a  corrupt  heart  before  it  is 
aware.  Such  a  one  gives  himself  up  to  all  sorts  of  wicked 
ness  on  days  the  most  holy,  who  will  condemn  without  mercy 
a  poor  man  whom  necessity  forces  to  work  on  any  such  day ; 
to  that  degree  may  a  man's  heart,  not  devoted  to  God,  be 
blinded  as  to  himself,  and  hardened  toward  his  neighbour. 

SECT.  III. — THE   MEEKNESS   OF   THE  MESSIAH. — THE   BRUISED 
REED   AND    SMOKING    FLAX. 

15.  But  when  Jesus  knew  it,  he  withdrew  himself  from  thence :  and 
great  multitudes  followed  him,  and  he  healed  them  all; 

It  is  the  part  of  prudence  and  charity  not  to  provoke  the 
blind  and  the  hardened,  and  to  take  from  them  the  occasion 
of  sin.  The  man  of  God  gives  place  to  persecution.  He 
appears  amid  the  world,  only  to  do  good  in  it;  he  retires 
from  it  when  he  is  no  longer  useful  in  it,  or  when  the  obsta 
cles  to  good  are,  humanly  speaking,  invincible.  Men  still 
find  much  good  by  following  Christ;  but  it  is  he  himself  who 
draws  those  after  him  whom  he  intends  to  heal.  Let  us 
follow  the  Physician  of  our  souls,  and  never  leave  him. 

16.  And  charged  them  that  they  should  not  make  him  known : 

Let  us  love  to  be  hid  with  Christ,  either  out  of  humility  or 
necessity;  there  is  always  some  advantage  in  it.  To  secure 
himself  from  being  discovered,  he  uses  no  other  than  human 
means,  for  which  he  had  no  occasion,  to  teach  us  not  to 
neglect  them  in  our  necessity.  He  could  have  concealed 
himself  as  God ;  but  he  chooses  rather  to  do  it  as  man,  for 
the  instruction  and  edification  of  men.  He  makes  use  of  his 


CHAPTER    XII.  157 

power,  less  on  his  own  account,  than  on  that  of  men,  because 
he  knows  that  his  Father  gave  it  him  for  them.  How  much 
charity  and  meekness,  how  much  prudence  and  humility,  are 
here  to  be  imitated  in  him ! 

17.  That  it  might  be  fulfilled  which  was  spoken  by  Esaias  the  prophet, 
saying,  18.  Behold  ray  servant,  whom  I  have  chosen ;  my  beloved,  in 
whom  my  soul  is  well  pleased :  I  will  put  my  spirit  upon  him,  and  he 
shall  shew  judgment  to  the  Gentiles. 

The  majesty  of  God  is  so  great  as  to  have  a  God-man  for 
his  servant !  It  was  by  his  Father's  choice  that  he  entered 
into  this  condition ;  and  it  is  by  the  same  choice  that  men 
must  enter  into  the  sacred  ministry.  Christ  is,  by  way  of 
excellence,  the  Servant  of  God — being  alone  worthy  to  serve 
him.  He  who  serves  God  faithfully,  becomes  his  delight. 
The  perfect  fulness  of  the  Holy  Spirit  dwells  in  Christ  alone 
— and  we  can  receive  none  of  it,  but  from  this  fulness.  How 
ought  he  to  be  replenished  with  it  who  is  appointed  to  preach 
the  truth  ?  The  Spirit  of  Jesus  Christ  must  be  in  a  minister 
of  God,  and  that  not  transiently  nor  feebly,  but  after  a  full 
and  persevering  manner,  and  must  reside  in  him. 

19.  He  shall  not  strive,  nor  cry;  neither  shall  any  man  hear  his  voice 
in  the  streets. 

How  lovely  is  this  meekness  of  Christ!  How  worthy  to 
be  imitated !  His  spirit  is  not  a  spirit  of  contention,  mur 
muring,  clamour,  or  litigiousness.  He  who  loves  all  this,  be 
longs  not  to  him.  The  meekness  of  Jesus  Christ,  as  his 
Father's  minister,  was  particularly  foretold,  on  purpose  to 
teach  the  clergy  that  their  ministry  is  not  a  ministry  of  pride, 
imperiousness,  and  violence,  but  of  humility,  moderation,  and 
mildness. 

20.  A  bruised  reed  shall  he  not  break,  and  smoking  flax  shall  he  not 
quench,  till  he  send  forth  judgment  unto  victory. 

The  strength  of  the  perfect  must  not  be  left  inactive ;  the 
good  which  is  in  the  weak  and  imperfect  must  be  managed 
with  prudence ;  and  even  the  most  wicked  must  not  be  driven 
to  despair.  Let  nothing  discourage  us ;  for  truth  will  cer 
tainly  prevail.  But  let  us  have  patience  ;  for  neither  Christ 
nor  his  truth  will  completely  triumph  till  after  the  last  judg- 

VOL.  I.— 14 


158  MATTHEW. 

ment.  He  bears  with  the  enemies  of  his  truth  and  his  church 
in  this  life,  because  this  is  the  time  of  humiliation  and  suffer 
ing  ;  his  power  will  break  forth  at  the  time  of  triumph. 

21.  And  in  his  name  shall  the  Gentiles  trust. 

Jesus  Christ  is  the  sole  trust  and  hope  of  Christians.  To 
trust  and  hope  in  his  name,  is  to  expect  salvation,  and  all 
things  necessary  thereto,  from  him  alone ;  to  despise  all 
earthly  promises :  to  esteem,  love,  and  desire  only  heavenly 
things ;  and  to  bear  with  patience  and  tranquillity  all  the  losses 
and  evils  of  this  life,  upon  the  prospect  and  hopes  of  that 
felicity  which  he  has  obtained  for  us. 


PHEMY  OF  THE  PHAEISEES. — THE  DIVIDED  KINGDOM. 

22.  Tf  Then  was  brought  unto  him  one  possessed  with  a  devil,  blind, 
and  dumb :  and  he  healed  him,  insomuch  that  the  blind  and  dumb  both 
spake  and  saw. 

The  devil  makes  himself  master  of  the  heart,  the  eyes,  and 
the  tongue  of  the  sinner : — Of  his  heart,  by  possessing  it  with 
the  love  of  sin  ;  of  the  eyes  of  his  mind,  by  hindering  him 
from  seeing  the  guilt  and  consequences  of  it ;  and  of  his 
tongue,  by  diverting  him  from  prayer  and  confession.  Work, 
0  my  God,  these  three  miracles  upon  sinners,  and  deliver  my 
heart  from  every  degree  of  this  threefold  captivity ! 

23.  And  all  the  people  were  amazed,  and  said,  Is  not  this  the  son  of 
David  ? 

Let  us  but  reflect  upon  what  God  has  done  in  us,  and  upon 
what  he  can  do,  to  drive  out  the  evil  spirit  of  sin,  to  open  our 
eyes,  and  untie  our  tongues  ;  and  we  shall  be  then  wrapt  up  in 
admiration,  and  full  of  hopes,  with  much  greater  cause  than 
this  people.  Whenever  we  have  a  good  thought,  a  holy  de 
sire,  or  an  edifying  word,  let  us  say,  without  hesitation, 
"  The  son  of  David  works  this  in  us;"  and  let  us  say  it  with 
gratitude. 

24.  But  when  the  Pharisees  heard  it,  they  said,  This  fellow  doth  not 
cast  out  devils,  but  by  Beelzebub  the  prince  of  the  devils. 

The  more  disciples  truth  gains,  the  more  enemies  she  raises. 


CHAPTER   XII.  159 

Thus  it  is  that  the  malicious  world  sometimes  ascribes  the 
conversion  of  sinners  to  motives  of  covetousness  and  inte 
rest,  or  to  some  passion  contrary  to  the  Spirit  of  God.  Can 
the  spirit  of  contradicton,  hatred,  and  envy  proceed  farther 
than  this,  to  choose  rather  to  give  to  the  devil  than  to  God, 
the  honour  of  a  work  which  it  is  forced  to  acknowledge  as 
miraculous  ?  It  is  a  sin  more  common  than  we  imagine,  for 
men  to  be  unwilling  to  own  the  finger  of  God  in  those  they 
hate. 

25.  And  Jesus  knew  their  thoughts,  and  said  unto  them,  Every  king 
dom  divided  against  itself  is  brought  to  desolation  ;  and  every  city  or 
house  divided  against  itself  shall  not  stand :  26.  And  if  Satan  cast 
out  Satan,  he  is  divided  against  himself;  how  shall  then  his  kingdom 
stand  ? 

Christ  knows  the  secrets  of  the  heart :  and  this  is  a  new 
proof  of  his  divinity,  which  cannot  be  attributed  to  the  devil. 
God  permits  those  who,  out  of  a  spirit  of  envy  and  contra 
diction,  oppose  the  truth,  to  fall  into  manifest  contradictions 
themselves.  Division  ruins  every  thing ;  and  the  stability  of 
the  church  depends  upon  its  unity,  which  must  never  be  broken 
on  any  account  whatsoever. 

27.  And  if  I  by  Beelzebub  cast  out  devils,  by  whom  do  your  children 
cast  them  out?  therefore  they  shall  be  your  judges. 

The  affections  have  a  great  share  in  our  judgments ;  and 
we  must  take  care  that  envy  do  not  make  us  condemn  that  in 
one  which  we  approve  in  another.  There  were  exorcists 
among  the  Jews. 

28.  But  if  I  cast  out  devils  by  the  Spirit  of  God,  then  the  kingdom  of 
God  is  come  unto  you. 

None  but  Christ  can  destroy  the  kingdom  of  the  devil. 
Wherever  God's  Spirit  is,  there  is  also  the  kingdom  of  God. 
The  destruction  of  that  of  Satan  is  a  proof  and  an  effect  of 
the  incarnation.  Christ,  by  freeing  the  bodies  of  the  pos 
sessed,  shows  plainly  what  he  came  to  do  in  the  soul.  Exert 
thy  power  upon  mine,  0  Jesus,  and  by  thy  Spirit  prevent  all 
the  attempts  against  thy  rights  which  the  evil  spirit  would 
otherwise  there  make ! 


160  MATTHEW. 


SECT.  V. — THE  STRONG  MAN  ARMED. — THE  SIN  AGAINST  THE 
HOLY  GHOST. — THE  TREASURE  OF  THE  HEART. — THE  IDLE 
WORD. 

29.  Or  else  how  can  one  enter  into  a  strong  man's  house,  and  spoil 
his  goods,  except  he  first  bind  the  strong  man  ?  and  then  he  will  spoil 
his  house. 

Men,  through  sin,  are  become  the  house  of  Satan,  having, 
of  their  own  accord,  surrendered  themselves  up  to  this  unjust 
possessor.  Whoever  gives  up  his  soul  to  sin,  gives  it  up  to 
the  devil.  Christ  alone  can  deliver  from  this  bondage,  and 
bind  the  power  of  this  strong  one.  Return  into  thy  house 
and  into  thy  rights,  0  my  God  !  and  take  possession  again,  by 
Christ,  of  my  heart  and  mind,  and  of  all  the  good  things 
wherewith  thou  hast  been  pleased  to  furnish  me  ! 

30.  He  that  is  not  with  me  is  against  me  ;  and  he  that  gathereth  not 
with  me  scattereth  abroad. 

In  vain  do  men  seek  for  ways  of  accommodation  to  soften 
the  gospel:  there  is  no  medium  between  loving  God  and  being 
his  enemy;  between  belonging  to  Christ  or  to  the  devil;  be 
tween  being  governed  by  charity  or  self-love  !  If  we  would 
belong  to  Christ  as  we  ought,  we  must  give  ourselves  entirely 
to  him.  He  alone  has  paid  down  the  price  for  us  ;  he  alone 
ought  to  be  our  Lord.  When  Jesus  Christ,  his  truth,  his  pre 
cepts,  and  his  servants,  are  openly  assaulted,  how  can  a  man 
avoid  declaring  for  them,  without  incurring  the  guilt  of  de 
serting  and  betraying  them  ?  How  many  are  there  in  the 
world  who  are  really  against  Christ,  and  "scatter  abroad," 
who  yet  flatter  themselves  that  they  are  workers  together  with 
him,  and  in  the  number  of  his  friends  ! 

31.  T[  Wherefore  I  say  unto  you,  All  manner  of  sin  and  blasphemy 
shall  be  forgiven  unto  men :  but  the  blasphemy  against  the  Holy  Ghost 
shall  not  be  forgiven  unto  men. 

There  is  nothing  more  contrary  to  the  Holy  Ghost  and  his 
grace,  than  to  withstand  manifest  truth,  to  decry  good  doc 
trine  and  Christian  maxims  in  opposition  to  particular  persons, 
and  to  attribute  to  an  evil  spirit  that  which  proceeds  from  the 
Spirit  of  God.  This  is  the  sin  of  arrogant  scholars,  and  of 


CHAPTER    XII.  161 

selfish,  envious,  and  opinionative  bigots,  out  of  which  they 
scarce  ever  recover.  The  forgiveness  of  this  sin  is  not  abso 
lutely  impossible,  but  only  very  rare,  because  the  conversion 
of  such  persons  is  very  rare  and  difficult.  The  people  are 
converted  in  crowds,  but  very  few  Scribes  and  Pharisees 
yield  to  the  truth. 

32.  And  whosoever  speaketh  a  word  against  the  Son  of  man,  it  shall  be 
forgiven  him :  but  whosoever  speaketh  against  the  Holy  Ghost,  it  shall 
not  be  forgiven  him,  neither  in  this  world,  neither  in  the  world  to  come. 

Jesus  Christ,  who  came  to  be  abased,  has  endured  all  man 
ner  of  humiliation  in  his  flesh,  but  he  will  not  be  abased  in 
his  Spirit.  Whatever  ignominies  and  persecutions  he  suffered 
in  his  life  and  death  at  the  hands  of  the  Jews,  were  forgiven 
those  who  received  the  faith,  after  the  mission  of  the  Holy 
Ghost ;  but  there  is  no  mercy  for  such  as  have  rejected  the 
testimony  of  this  Holy  Spirit  in  the  preaching  of  the  apostles, 
in  the  miracles,  gifts,  and  other  marvellous  effects  produced 
by  him  in  the  church.  Impenitency  is  the  most  common  pu 
nishment  of  this  kind  of  spiritual  sins. 

33.  Either  make  the  tree  good,  and  his  fruit  good ;  or  else  make  the 
tree  corrupt,  and  his  fruit  corrupt :  for  the  tree  is  known  by  his  fruit. 

The  fruit  is  always  like  the  tree — the  works  like  the  will. 
Nothing  good  can  proceed  from  an  evil  spirit — no  good  fruit 
from  a  corrupt  heart,  unless  it  be  renewed  and  moved  by  the 
good  Spirit,  which  only  can  render  it  good.  If  we  would 
know  our  heart,  let  us  view  our  actions.  That  is  good,  if  our 
life  be  so ;  that  is  devoted  to  the  world,  if  this  be  conform, 
able  to  the  maxims  thereof. 

34.  0  generation  of  vipers,  how  can  ye,  being  evil,  speak  good  things  ? 
for  out  of  the  abundance  of  the  heart  the  mouth  speaketh. 

These  are  very  severe  words,  but  such  as  were  justly  due 
to  the  malignity  of  the  Pharisees.  Charity  has  its  sting, 
but  never  uses  it  except  in  order  to  heal.  What  good  can  a 
soil  so  bad  as  the  heart  of  man  produce  of  itself?  What 
judgment  shall  we  make  of  our  own,  if  we  judge  of  it  by  our 
vain,  slanderous,  light,  bitter,  and  haughty  words  ?  All  the 
sons  of  Adam  have  naturally  a  pharisaical  heart.  Thou 

14*  L 


162  MATTHEW. 

alone,  0  Jesus,  canst  change  it  into  a  Christian  heart,  by  con 
ferring  upon  it  Christian  virtues  out  of  thy  fulness ! 

35.  A  good  man,  out  of  the  good  treasure  of  the  heart  bringeth  forth 
good  things :  and  an  evil  man  out  of  the  evil  treasure  bringeth  forth  evil 
things. 

The  good  heart  is  the  good  treasure,  and  it  is  charity  makes 
it  so ;  for  charity  only  never  offends.  Concupiscence  pro 
duces  nothing  but  what  is  evil,  and  makes  the  evil  heart  and 
the  evil  treasure. 

36.  But  I  say  unto  you,  That  every  idle  word  that  men  shall  speak, 
they  shall  give  account  thereof  in  the  day  of  judgment. 

It  is  no  small  matter  to  know  how  to  rule  the  tongue,  and 
to  restrain  the  unprofitable  use  thereof.  God  would  not  have 
us  doubt  but  that  he  will  demand  an  account  of  it.  And  if 
he  demand  it  of  every  vain,  idle,  and  unprofitable  word,  how 
much  more  then  of  every  calumnious,  impure,  and  offensive 
word,  contrary  to  religion  and  charity  ?  How  terrible  is  this 
exactness  of  the  divine  justice ! — the  very  thought  of  which 
should  be  enough  to  dry  up  the  source  of  such  a  multitude  of 
words  which  have  no  necessity,  no  usefulness  to  excuse  them. 

37.  For  by  thy  words  thou  shalt  be  justified,  and  by  thy  words  thou 
shalt  be  condemned. 

There  are  few  who  conceive  how  instrumental  the  tongue 
is  to  salvation  or  condemnation.  We  count  words  as  nothing  ; 
and  yet  eternity  depends  upon  them !  Set  a  guard,  0  Lord, 
upon  my  mouth,  and  reduce  my  tongue  under  an  absolute 
subjection  to  thyself! 

SECT.  VI. — JONAS   A    SIGN. — THE   NINEVITES. — THE    QUEEN   OF 
THE  SOUTH. 

38.  T[Then  certain  of  the  scribes  and  of  the  Pharisees  answered,  say 
ing,  Master,  we  would  see  a  sign  from  thee. 

Incredulity,  pride,  and  curiosity  have  never  proofs  enough 
of  the  truth.  Learned  men  have  particular  reason  to  fear 
these  vices.  To  require  miracles  in  this  age  is  to  affront  and 
injure  God,  and,  like  the  persons  before  us,  to  make  no  ac 
count  of  all  those  which  he  has  wrought  for  the  establishment 
of  the  gospel.  The  proofs  of  religion  are  not  in  the  choice 
of  men :  God  only  knows  those  which  are  most  proper. 


CHAPTER    XII.  163 

39.  But  he  answered  and  said  unto  them,  An  evil  and  adulterous  gene 
ration  seeketh  after  a  sign ;  and  there  shall  no  sign  be  given  to  it,  but 
the  sign  of  the  prophet  Jonas : 

Christ  complies  with  the  weakness  of  men,  but  never  with 
their  extravagant  desires.  He  takes  notice  of  the  corruption 
of  heart  in  these  wretches,  to  show  the  cause  of  their  incre 
dulity  and  of  his  refusal.  That  man  wrongs  the  truth  who 
submits  to  the  caprice  of  its  enemies  in  the  manner  of  proving 
it.  It  is  natural  for  unbelievers  to  imagine,  that  a  miracle 
wrought  on  purpose  for  them  would  change  their  heart.  But 
it  is  presumption,  blindness,  and  delusion,  to  expect  extra 
ordinary  signs  in  order  to  conversion.  What  miracle  can 
convert  him  to  whom  even  the  resurrection  of  Christ  is  not 
sufficient  ?  The  general  resurrection  and  last  judgment  will 
indeed  do  it ;  but  that  will  be  too  late. 

40.  For  as  Jonas  was  three  days  and  three  nights  in  the  whale's  belly: 
so  shall  the  Son  of  man  be  three  days  and  three  nights  in  the  heart  of 
the  earth. 

Our  blessed  Saviour's  resurrection  is  his  grand  miracle,  the 
confirmation  of  all  the  rest,  the  seal  of  his  mission.  Jonas  is 
the  most  eminent  type  of  Christ,  as  preacher  of  repentance, 
as  voluntary  victim  of  his  people,  as  returning  alive  from  the 
grave  and  hell  three  days  after  his  burial,  and  as  abandoning 
the  Jews  after  his  resurrection,  to  preach  salvation  to  the 
Gentiles.  These  types  and  prophecies  are  very  strong  argu 
ments  for  the  truth  of  religion. 

41.  The  men  of  Nineveh  shall  rise  in  the  judgment  with  this  genera 
tion,  and  shall  condemn  it:  because  they  repented  at  the  preaching  of 
Jonas;  and,  behold,  a  greater  than  Jonas  is  here. 

Impenitency  is  the  greatest  of  all  misfortunes ;  and  into 
this  they  must  necessarily  fall  who  hear  not  Jesus  Christ. 
We  shall  have  those  for  witnesses  or  judges  of  whom  we  would 
not  be  the  imitators.  The  fear  of  temporal  destruction  causes 
a  people  to  repent,  who  had  neither  Moses  nor  Christ,  neither 
the  law  nor  the  prophets,  and  who.  perhaps,  never  had  but 
this  one  preacher  among  them.  What  judgment,  then,  shall 
we  undergo,  if  we  continue  impenitent,  after  all  that  which 
has  been  bestowed  upon  us ! 

42.  The  queen  of  the  south  shall  rise  up  in  the  judgment  with  this 


164  MATTHEW. 

generation,  and  shall  condemn  it:  for  she  came  from  the  uttermost  parts 
of  the  earth  to  hear  the  wisdom  of  Solomon  ;  and,  behold,  a  greater  than 
Solomon  is  here. 

How  many  who  affect  the  character  of  strong  reasoning, 
believe,  without  any  proof,  what  comes  from  places  the  most 
distant,  and  yet  take  a  pride  in  doubting  of  the  gospel,  though 
confirmed  by  so  many  miracles  ?  Men  are  apt  to  run  after 
such  preachers  as  are  most  powerful  in  word  and  deed,  and 
to  value  themselves  upon  adhering  to  them ;  when  it  is  this 
very  thing  which  will  condemn  them  the  more.  Whenever 
we  read  the  gospel,  our  faith  should  thus  dictate  to  us:  "He 
who  is  here,  who  speaks  here,  is  both  greater  than  Jonas,  and 
wiser  than  Solomon ;  let  our  respect,  obedience,  and  fidelity 
be  proportionably  increased." 

SECT.  VII. — THE    UNCLEAN   SPIRIT   ENTERING   AGAIN. — 
RELAPSES. 

43.  When  the  unclean  spirit  is  gone  out  of  a  man,  he  walketh  through 
dry  places,  seeking  rest,  and  findeth  none. 

The  devil  ceases  not  to  tempt  those  whom  Christ  has  taken 
from  him ;  he  has  no  other  joy  but  only  in  doing  hurt  to  man. 
The  unfaithfulness  of  a  Christian,  and  the  relapse  of  a  peni 
tent,  are  his  delight.  Strange  debasement  of  a  spirit  created 
to  enjoy  God,  and  to  rest  in  him,  not  to  be  able  to  find  any 
rest  but  in  a  corrupt  heart !  If  a  man  of  great  power  placed 
his  happiness  in  ruining  us,  should  we  venture  to  be  long 
asleep?  Let  us  watch,  therefore,  and  arm  ourselves  with 
faith  and  prayer ;  for  it  is  not  a  man  whom  we  are  to  resist. 

44.  Then  he  saith,  I  will  return  into  my  house  from  whence  I  came 
out ;  and  when  he  is  come,  he  findeth  it  empty,  swept,  and  garnished. 

Unhappy  that  person  whom  the  devil  still  looks  upon  as  his 
house,  because  his  evil  habits  are  yet  alive  at  the  bottom  of 
his  heart,  or  are  only  suspended!  In  what  condition  is  a 
soul,  when,  on  one  side,  the  devil  besieges  and  attacks  it  with 
an  eagerness  and  application  which  are  indefatigable;  and, 
on  the  other,  the  soul  itself  opens  the  gate  to  him  out  of  sloth 
and  cowardice?  Let  us  consider,  whether  this  soul  be  not 
our  own.  Negligence  and  idleness  invite  the  devil.  The 


CHAPTER    XII.  165 

secret  to  keep  him  out,  is  to  employ  all  our  time  in  good 
works,  and  to  be  wholly  taken  up  with  God. 

45.  Then  goeth  he,  and  taketh  with  himself  seven  other  spirits  more 
wicked  than  himself,  and  they  enter  in  and  dwell  there :  and  the  last 
state  of  that  man  is  worse  than  the  first.     Even  so  shall  it  be  also  unto 
this  wicked  generation. 

The  devil  makes  new  efforts,  and  takes  new  precautions, 
that  he  may  not  fail  to  ruin  us,  while  we,  perhaps,  use  none 
at  all  to  escape  him.  This  is  because  he  counts  our  loss  his 
gain  and  delight,  and  we  count  not  our  salvation  our  proper 
business.  How  much  is  a  relapse  to  be  dreaded !  This  ren 
ders  the  sinner  worse  and  more  intolerable  than  before, 
through  his  ingratitude  and  perfidiousness.  Habits  are  formed 
and  strengthened  by  relapses ;  and  relapses  are  multiplied  and 
become  more  incurable  through  new  habits.  How  is  it  that 
the  sinner  has  not  eyes  to  see  what  a  soul  is  when  deserted 
by  the  Holy  Ghost  and  his  seven  gifts,  and  made  a  slave  to 
as  many  contrary  habits, — as  it  were,  to  "seven  devils,"  to 
whom  it  has  surrendered  up  itself  by  sin  ?  A  galley-slave, 
loaded  with  seven  chains,  would  raise  compassion  in  us.  With 
what  terror,  then,  ought  we  to  be  affected  at  the  idea  of  a 
captive  soul,  reduced,  by  frequent  relapses,  under  the  power 
of  seven  devils! 

SECT.  viii. — CHRIST'S  MOTHER  AND  BRETHREN. 

46.  1[  While  he  yet  talked  to  the  people,  behold,  his  mother  and  his 
brethren  stood  without,  desiring  to  speak  with  him.   47.  Then  one  said 
unto  him,  Behold,  thy  mother  and  thy  brethren  stand  without,  desiring 
to  speak  with  thee. 

How  great  are  the  modesty  and  humility  of  the  blessed 
virgin,  who  does  not  interrupt  her  son  while  he  is  talking  to 
the  people,  but  is  contented  to  stand  without !  Her  pious 
concern  for  a  son,  whose  absence  sensibly  affected  her,  is  the 
cause  of  her  coming, — not  the  desire  of  having  a  share  in  the 
applause  of  the  people. 

48.  But  he  answered  and  said  unto  him  that  told  him,  Who  is  my  mo 
ther  ?  and  who  are  my  brethren  ? 

How  holy  soever  relations  are,  a  clergyman,  who  under 
stands  the  holiness  of  his  office,  professes  not  to  know  them 


166  MATTHEW. 

in  the  sacred  ministry.  It  is  always  a  loss  to  be  diverted 
from  God's  work  by  any  human  thing  whatsoever.  A  minis 
ter  of  eternal  salvation  ought  to  be  above  every  thing  which 
is  temporal.  This  answer  seems  a  little  harsh,  but  it  is  sanc 
tifying  for  the  virgin,  corrective  for  the  other  relations,  and 
instructive  for  all. 

49.  And  he  stretched  forth  his  hand  toward  his  disciples,  and  said, 
Behold  my  mother  and  my  brethren  !  50.  For  whosoever  shall  do  the 
will  of  my  Father  which  is  in  heaven,  the  same  is  my  brother,  and  sis 
ter,  and  mother. 

Grace  and  faithfulness  to  God,  unite  us  to  Jesus  Christ  in 
all  respects.  He  shows  us  here  what  a  truly  apostolical  per 
son  is.  Such  a  one  is  insensible  to  the  affections  of  flesh  and 
blood,  entirely  taken  up  and  employed  about  God's  work,  and 
full  of  tenderness  for  souls, — he  has  nothing  in  his  heart  and 
before  his  eyes  but  the  divine  will;  he  adheres  to  God  only, 
regards  him  only  in  all  things,  and  counts  as  nothing  what 
ever  belongs  not  to  him ;  he  knows  no  relations  on  earth,  but 
such  as  have  God  for  their  Father  in  heaven ;  and  he  conse 
crates  and  sanctifies  every  passion  and  affection  of  nature,  by 
turning  and  applying  them  to  the  souls  committed  to  his 
charge,  to  whom  he  is  instead  of  a  father,  a  mother,  or  a 
brother,  by  affording  them  all  kind  of  assistance  and  relief. 


CHAPTER  XIII. 

SECT.  I. — PARABLE    OF   THE   SOWER. — BLIND   HEARTS. — 
BLESSED   ARE   THE    EYES   WHICH   SEE. 

1.  THE  same  day  went  Jesus  out  of  the  house,  and  sat  by  the  sea  side. 
An  evangelical  labourer  allows  himself  but  little  rest.     His 

charity  makes  him  quit  the  comforts  of  his  house  and  family, 
to  place  himself  in  a  readiness  to  relieve  the  wants  of  souls. 

2.  And  great  multitudes  were  gathered  together  unto  him,  so  that  he 
went  into  a  ship,  and  sat ;  and  the  whole  multitude  stood  on  the  shore. 

The  word  of  God,  preached  after  a  holy  manner  invites  the 
faithful.     The  love  of  it  is  more  quick  and  ardent  in  the 


CHAPTER    XIII.  167 

meaner  sort,  than  in  the  rich  and  learned.  We  see  here  a 
representation  of  the  church,  which  consists  of  the  people 
united  to  their  pastors.  These,  being  more  exposed  to  vio 
lent  tossings  and  storms,  are,  as  it  were,  in  a  ship,  while  those 
continue  at  ease  on  the  shore. 

3.  And  he  spake  many  things  unto  them  in  parables,  saying,  Behold, 
a  sower  went  forth  to  sow  ; 

Let  us  not  be  discouraged  at  the  obscurity  which  is  in  the 
parables  of  the  Scripture.  Truth  conceals  herself  under  them, 
not  that  she  may  not  be  discovered,  but  that  she  may  oblige 
us  to  search  after  her.  It  is  a  double  gain,  to  attain  to  the 
knowledge  of  divine  truths,  both  by  the  gift  of  God  and  by 
(means  of)  our  own  desires,  endeavours,  and  prayers.  Our 
heart  is  God's  field ;  it  belongs  to  him  to  sow  it.  It  is  a  very 
great  misfortune  to  deny  ourselves  the  benefit  of  this  divine 
seed,  by  neglecting  to  read  or  hear  the  word  of  God. 

4.  And  when  he  sowed,  some  seeds  fell  by  the  way  side,  and  the  fowls 
came  and  devoured  them  up  : 

Let  us  take  care  lest  our  heart  become  a  highway,  open  to 
all  the  world,  trampled  by  passengers,  covered  with  the  dust 
of  vanity,  fouled  by  the  dirt  of  pleasures,  hardened  by  habitual 
sin,  and  exposed  to  devils.  Distraction  of  mind,  diversions, 
and  business,  are  the  fowls  which  devour  the  good  seed,  filling 
the  heart  with  vain,  earthly,  and  dangerous  things. 

5.  Some  fell  upon  stony  places,  where  they  had  not  much  earth :  and 
forthwith  they  sprung  up,  because  they  had  no  deepness  of  earth :   6.  And 
when  the  sun  was  up,  they  were  scorched ;  and  because  they  had  no 
root,  they  withered  away. 

What  is  a  man  the  better  for  not  having  a  heart  like  the 
highway,  if  he  has  one  which  is  hard  and  stony  as  to  divine 
matters  ?  Unless  good  thoughts  and  desires  enter  deep  into 
the  heart,  and  are  there  held  fast  by  charity,  as  by  their  root, 
the  heat  of  a  contrary  lust  will  scorch  them,  and  make  them 
soon  wither  away. 

7.  And  some  fell  among  thorns ;  and  the  thorns  sprung  up,  and  choked 
them : 

The  terrestrial  world  is  full  of  good  desires,  projects  of  con 
version,  and  schemes  of  retreat;  but  the  thorns  of  secular 


168  MATTHEW. 

lusts  make  them  miscarry.  If  we  do  not  labour  to  pluck  up 
these  thorns,  they  will  certainly  grow  up  and  choke  all  the 
divine  seed  in  us. 

8.  But  other  fell  into  good  ground,  and  brought  forth  fruit,  some  a 
hundredfold,  some  sixtyfold,  some  thirtyfold. 

The  good  ground  is  the  good  heart;  none  is  such,  but 
through  the  mercy  of  God  and  the  grace  of  Jesus  Christ.  It 
was  a  mercy  peculiar  to  thee,  0  Lord,  to  purchase  at  so  dear 
a  rate  such  barren  and  accursed  ground,  full  of  thorns  and 
briers,  and  fit  only  to  be  burned,  that  thou  mightest  make  it 
a  rich  and  blessed  soil,  fertile  in  every  kind  of  good  fruit. 
Blind  and  miserable  is  that  man  who  attributes  this  work  to 
himself,  and  gives  not  thee  the  glory  of  it,  0  my  Saviour ! 

9.  "Who  hath  ears  to  hear,  let  him  hear. 

Who,  Lord,  has  ears  to  hear  thee,  except  he  to  whom  thou 
givest,  continuest,  and  openest  them ;  and  by  whom  thou 
causest  thy  voice  to  be  heard  in  a  way  peculiar  to  thyself? 

10.  And  the  disciples  came,  and  said  unto  him.    Why  speakest  thou 
unto  them  in  parables  ? 

Man  would  always  fain  know  the  reason  and  method  of  the 
divine  conduct.  Let  him  but  thoroughly  conceive  what  it  13 
to  be  a  sinner,  and  he  will  then  soon  understand  what  he  de 
serves.  The  very  least  degree  of  knowledge  is  yet  more  than 
is  due  to  him  who  deserves  nothing  but  eternal  darkness. 

11.  He  answered  and  said  unto  them,  Because  it  is  given  unto  you  to 
know  the  mysteries  of  the  kingdom  of  heaven,  but  to  them  it  is  not  given. 

Christ,  who  with  scorn  refuses  to  satisfy  the  crafty  and 
malicious  curiosity  of  the  Pharisees,  answers  that  of  his  disci 
ples,  which  is  plain,  innocent,  and  honest.  If  faith,  which  is 
the  fountain  and  foundation  of  salvation,  be  a  free  gift,  which 
God  bestows  not  upon  all,  what  acknowledgments  then  are 
due  to  him  from  those  who  have  received  it,  without  deserv 
ing  it  any  more  than  those  who  have  not !  The  knowledge 
of  the  mysteries  of  the  kingdom  of  heaven  is  so  much  neglected 
by  the  generality  of  Christians,  that  it  seems  as  if  they  had 
no  concern  at  all  in  it,  or  that  it  was  not  worth  their  pains. 
Others  apply  their  studies  to  it,  after  a  manner  as  entirely 


CHAPTER   XIII.  169 

human,  and  with  as  little  faith  and  prayer,  as  if  it  was  not  a 
gift.  Let  us  study  it  with  care,  but  by  the  light  of  faith.  God, 
the  master  of  his  own  gifts,  confers  the  understanding  of  his 
word  and  mysteries  upon  whom  he  pleases.  Let  us  be  care 
ful  to  adore  this  dreadful  election,  and  to  humble  ourselves, 
without  desiring  to  know  more. 

12.  For  whomsoever  hath,  to  him  shall  be  given,  and  he  shall  have 
more  abundance :  but  whosoever  hath  not,  from  him  shall  be  taken  away 
even  that  he  hath. 

The  use  of  grace  attracts  more ;  faith  gives  a  man  the 
knowledge  of  the  truths  of  Christianity.  But  from  whence 
do  this  use  of  grace  and  this  faith  proceed,  but  even  from 
grace  itself?  The  less  belief,  respect,  and  relish  one  has  for 
these  truths,  the  more  one  deserves  to  be  deprived  of  them. 
One  divine  gift  prepares  us  for  another :  he  who,  by  a  holy 
kind  of  usury,  improves  them  for  his  Master,  enriches  himself. 

13.  Therefore  speak  I  to  them  in  parables :  because  they  seeing  see 
not ;  and  hearing  they  hear  not,  neither  do  they  understand. 

Blindness  is  a  punishment  of  sin,  and  the  source  of  a  great 
many.  Obscurity,  which  exercises  the  faith,  excites  the  de 
sires,  and  increases  the  prayers  of  true  Christians,  serves  to 
punish  the  incredulity,  distaste,  and  slothfulness  of  others.  In 
order  to  profit  by  the  word  of  God,  it  is  necessary,  before  we 
read  or  hear  it,  to  beg  of  him  the  seeing  eye  and  the  hearing 
ear ;  namely,  a  heart  which  may  understand  and  love  the  truth. 

14.  And  in  them  is  fulfilled  the  prophecy  of  Esaias,  which  saith,  By 
hearing  ye  shall  hear,  and  shall  not  understand;  and  seeing  ye  shall  see, 
and  shall  not  perceive : 

Let  us  take  warning  from  the  blindness  and  hardness  of 
these  wretches,  for  fear  lest  this  prophecy  should  again  be 
fulfilled  in  us.  God  makes  known  his  judgments,  that  they 
may  be  avoided ;  but  this  knowledge  becomes  an  occasion  of 
condemnation,  if  men  are  not  the  better  for  it. 

15;  For  this  people's  heart  is  waxed  gross,  and  their  ears  are  dull  of 
hearing,  and  their  eyes  they  have  closed ;  lest  at  any  time  they  should 
see  with  their  eyes,  and  hear  with  their  ears,  and  should  understand  with 
their  heart,  and  should  be  converted,  and  I  should  heal  them. 

An  affection  to  worldly  things,  a  forgetfulness  of  divine,  a 
disrelish  of  God's  word,  and  a  spirit  of  contradiction  to  his 

VOL.  L— 15 


1YO  MATTHEW. 

truths,  do  generally  produce  blindness  and  hardness  of  heart 
in  Christians,  as  they  did  in  the  Jews.  This  deplorable  con 
dition,  wherein  the  sick  person  is  afraid  of  being  cured,  is 
more  common  than  we  imagine.  The  delighting  in  all  kind 
of  loose  and  licentious  discourse,  and  shunning  all  opportuni 
ties  of  hearing  that  which  is  pious,  is  the  way  by  which  men 
arrive  at  last  at  stupidity  of  heart.  By  opening  our  eyes  to 
a  false  light,  and  to  whatever  gratifies  our  senses,  passions, 
and  curiosity,  and  by  closing  them  against  the  light  of  the 
gospel,  they  at  length  continue  shut  against  every  thing  which 
tends  to  salvation. 

16.  But  blessed  are  your  eyes,  for  they  see ;  and  your  ears,  for  they 
hear. 

How  much  more  blessed  are  those  eyes,  which,  without 
having  ever  seen  Jesus  Christ,  see  his  religion  confirmed  by 
his  resurrection,  by  the  faith  of  all  people,  by  the  tradition 
of  all  ages,  by  the  blood  of  all  the  martyrs,  by  the  writings 
of  all  the  fathers,  by  miracles  of  all  kinds,  and  by  the  lives 
of  all  the  saints  !  Men  are  not  thankful  enough  to  God  for 
the  favour  of  being  born  in  an  age,  country,  and  family  en 
lightened  with  the  gospel;  and  for  either  having  never  had 
the  prejudices  of  birth,  habit,  and  example  to  struggle  with,  or 
for  having  surmounted  them. 

17.  For  verily  I  say  unto  you,  That  many  prophets  and  righteous  men 
have  desired  to  see  those  things  which  ye  see,  and  have  not -seen  them; 
and  to  hear  those  things  which  ye  hear,  and  have  not  heard  them. 

How  much  to  be  admired  are  those  saints  who  lived  only  by 
faith,  by  a  faith  altogether  pure,  which  relied  solely  upon 
God,  and  was  destitute  of  all  the  supports  which  ours  finds  in 
the  wonders  of  seventeen  ages  !  The  more  advantages  we 
have  above  them,  the  more  criminal  is  our  abuse  of  them,  and 
our  baseness  the  more  punishable.  Let  us  be  persuaded  that 
it  is  more  profitable  for  us  to  see  and  hear  Christ  with  the  eyes 
and  ears  of  the  heart,  than  with  those  of  the  body.  Let  us 
by  no  means  envy  the  Jews  this  last  advantage,  which  tended 
only  to  their  condemnation ;  and  let  us  praise  God  for  having 
vouchsafed  us  the  first,  whereof  we  were  more  unworthy  per 
haps  than  they. 


CHAPTER   XIII.  171 


SECT.  II. — THE  EXPLICATION  OF  THE  PARABLE. 

18.  fl  Hear  ye  therefore  the  parable  of  the  sower. 

Hear  ye,  to  whom  God  is  pleased  to  impart  the  knowledge 
of  his  mysteries,  to  whom  he  discovers  his  truths,  to  whom  no 
means  of  instruction  in  the  way  of  salvation  is  wanting,  while 
so  many  others  are  abandoned  to  their  darkness,  to  ignorance 
and  error,  to  seducers  and  blind  guides.  Do  ye  therefore 
comprehend  and  value  your  happiness,  love  and  practise  what 
ye  know,  and  by  your  life  glorify  him  who  bestows  so  many 
mercies  upon  you. 

19.  When  any  one  heareth  the  word  of  the  kingdom,  and  understand- 
eth  it  not,  then  cometh  the  wicked  one,  and  catcheth  away  that  which 
was  sown  in  his  heart.     This  is  he  which  received  seed  by  the  way  side. 

Who  does  not  perceive,  in  this  description,  the  generality 
of  the  world,  and  the  manner  in  which  they  hear  the  word  of 
God  ?  Contempt,  neglect,  and  want  of  attention  in  respect 
of  this  word,  are  greater  sins,  and  more  severely  punished, 
than  men  are  apt  to  think.  The  heart  which  will  not  vouch 
safe  to  hear  God,  deserves  to  be  delivered  up  as  a  prey  to  the 
spirit  of  error.  It  is  the  proper  and  most  usual  employment 
of  the  wicked  one,  to  endeavour  to  render  fruitless  all  inspira 
tions,  truths  of  the  gospel,  and  divine  seed  which  has  been 
sown  in  our  hearts.  Men  watch  with  great  care  that  they  may 
not  lose  the  seed  of  their  ground ;  but  they  do  not  at  all  re 
gard  losing  that  of  their  soul. 

20.  But  he  that  received  the  seed  into  stony  places,  the  same  is  he  that 
heareth  the  word,  and  anon  with  joy  receiveth  it ;  21.  Yet  hath  he  not 
root  in  himself,  but  dureth  for  a  while :  for  when  tribulation  or  persecution 
ariseth  because  of  the  word,  by  and  by  he  is  offended. 

We  see  but  too  much  of  these  kinds  of  forwardness,  warmth, 
and  joy,  on  the  account  of  the  truths  of  Christianity  and  of 
the  word  of  God,  which  come  to  nothing,  or  to  what  is  next 
to  nothing.  The  fruit  of  the  word  is  not  to  be  known  except 
in  times  of  trial,  either  internal  from  the  conflicts  of  concu 
piscence,  or  external  from  the  tribulations  of  the  world.  Let 
us,  but  without  anxiety,  fear  lest  our  fruits  should  be  without 
root,  our  beginnings  without  perseverance,  and  our  works  with- 


172  MATTHEW. 

out  charity.  Lord,  grant  that  I  may  hear  thee,  that  I  may 
taste  thy  word,  and  that  I  may  be  thine,  not  only  for  a  while, 
but  always,  even  forever  ! 

22.  He  also  that  received  seed  among  the  thorns  is  he  thatheareth  the 
word ;  and  the  care  of  this  world,  and  the  deceitfulness  of  riches,  choke 
the  word,  and  he  becometh  unfruitful. 

Whatever  inclination  a  man  may  have  to  piety  and  to 
Christian  truths,  the  love  of  riches  and  worldly  things,  if  it 
be  predominant,  ruins  all.  To  rely  upon  riches  is  to  lie  down 
upon  a  bed  of  thorns.  To  seek  for  peace  amid  the  cares  of  the 
world,  is  to  seek  it  in  the  very  bosom  of  inquietude  itself. 
The  word  cannot  bear  fruit  in  a  heart  possessed  with  the  love 
of  riches,  and  with  a  design  of  raising  a  fortune  in  the  world. 

23.  But  he  that  received  seed  into  the  good  ground  is  he  that  heareth 
the  word,  and  understandeth  it;  which  also  beareth  fruit,  and  bringeth 
forth,  some  a  hundredfold,  some  sixty,  some  thirty. 

The  seed  in  the  good  ground  is  the  word  in  a  faithful  heart. 
To  hear,  to  understand,  and  to  bear  fruit,  are  the  three  signs 
of  this  good  ground  or  faithful  heart.  There  are  several  de 
grees  of  fidelity  and  holiness ;  but  none  without  the  fruit  of 
good  works.  To  be  in  the  most  perfect  state  is  not  absolutely 
necessary,  but  only  to  be  faithful  to  God  in  that  to  which  he 
is  pleased  to  call  us.  Convert  my  heart,  0  my  God,  into  good 
ground,  and  make  it  bear  the  fruit  which  it  ought  to  render 
thee !  Not  to  render  thee  all  the  fruit  of  thy  own  seed,  is  a 
piece  of  injustice,  ungratefulness,  and  theft.  Lord,  preserve 
me  from  this  guilt  by  thy  grace ! 

SECT.  III. — THE  PARABLE  OF  THE  TARES. 

24.  fl  Another  parable  put  he  forth  unto  them,  saying,  The  kingdom 
of  heaven  is  likened  unto  a  man  which  sowed  good  seed  in  his  field : 

The  church  is  God's  field,  which  he  cultivates  by  his  grace 
and  his  ministers,  wherein  he  sows  no  other  than  good  grain, 
where  none  become  such  but  by  charity  and  other  Christian 
virtues,  which  are  the  plant  and  seed  of  God.  What  favour, 
what  mercy  is  it,  to  be  the  wheat  of  God,  sown  in  his  field  by 
his  own  hand  !  Grant,  Lord,  that  I  may  therein  continue, 
grow  up,  and  be  still  fruitful,  even  till  the  time  of  harvest ! 


CHAPTER    XIII.  173 

25.  But  while  men  slept,  his  enemy  came  and  sowed  tares  among  the 
wheat,  and  went  his  way. 

In  the  church  on  earth,  the  wicked  are  mingled  with  the 
righteous ;  no  place  but  heaven  is  altogether  pure  and  free 
from  mixture.  All  societies  have  their  tares ;  the  good  grain 
is  not  offended  nor  scandalized  at  them,  but  suffers  them  with 
patience.  Wo  to  those  negligent  and  drowsy  pastors,  who  let 
the  souls  under  their  care  be  corrupted  by  error  or  sin! 
Whoever  sows  these  tares  in  the  church,  is  the  enemy  of  God ; 
and  he  may,  in  some  manner,  be  said  to  sow  them  who  does 
not  hinder  the  sowing  of  them.  Wake  the  pastors,  0  my  God, 
and  open  their  eyes,  that  they  may  perceive  the  tares  which 
choke  thy  seed ! 

26.  But  when  the  blade  was  sprung  up,  and  brought  forth  fruit,  then 
appeared  the  tares  also. 

When  the  righteous  begin  to  improve  and  make  a  progress 
in  virtue,  they  then  begin  to  experience  the  malice  of  the 
wicked.  Afflictions  do  not  make  men  wicked,  but  they  show 
what  they  are.  God  does  not  usually  permit  his  elect  to  be 
exposed  to  the  vexation  of  the  wicked,  until  they  are  strong 
enough  to  undergo  the  trial  of  suffering.  The  mixture  of  the 
one  with  the  other  is  necessary  to  instruct,  purify,  and  sanc 
tify,  and  keep  the  elect  in  humility. 

27.  So  the  servants  of  the  householder  came  and  said  unto  him,  Sir, 
didst  not  thou  sow  good  seed  in  thy  field  ?  from  whence  then  hath  it 
tares  ? 

Adorable  is  the  divine  conduct  in  this  mixture  of  the  good 
and  bad.  A  faithful  and  vigilant  minister  fails  not  to  dis 
cover  the  tares,  and  to  address  himself  to  God  by  prayer,  in 
order  to  lament  the  misfortune  before  him,  to  inquire  after 
the  cause  of  it,  and  receive  from  him  the  rules  of  his  behaviour 
on  this  occasion.  It  is  under  these  evils  which  befall  the 
church,  that  the  zeal  and  application  of  a  true  pastor  are 
fully  known. 

28.  He  said  unto  them,  An  enemy  hath  done  this.     The  servants  said 
unto  him,  Wilt  thou  then  that  we  go  and  gather  them  up  ? 

God  answers  his  faithful  servants,  and  informs  them  con 
cerning  the  devil's  artifices  and  attempts  against  his  church, 

15* 


174  MATTHEW, 

when  they  apply  themselves  to  him  in  the  way  of  prayer  and 
pastoral  vigilance.  The  grand  enemy  of  mankind  introduces 
sometimes  into  the  church,  and  into  religious  societies,  wicked 
persons,  to  favour  his  designs.  A  zeal,  which  is  rash  and 
precipitate,  and  not  according  to  knowledge,  is  as  much  to  be 
feared  as  one  which  is  too  slow  and  inactive.  But  that  zeal 
is  commendable  which  is  ruled  by  God's  direction,  which  does 
not  anticipate  his  designs,  and  which  is  free  from  all  indecent 
passion.  God  judges  quite  otherwise  than  men  of  this  mix 
ture  of  the  good  and  evil.  He  alone  knows  the  good  which 
he  intends  to  produce  from  it,  and  how  far  his  patience  toward 
the  wicked  should  extend,  in  order  either  to  their  conversion 
or  condemnation,  or  to  the  sanctification  of  the  righteous. 

29.  But  he  said,  Nay ;  lest  while  ye  gather  up  the  tares,  ye  root  up 
also  the  wheat  with  them. 

Men  often  persecute  a  true  Christian,  while  they  intend 
only  to  prosecute  an  impious  person,  for  want  of  giving  heed 
to  this  prohibition.  God  spares  the  wicked,  only  in  considera 
tion  of  the  elect.  He  will  not  pass  judgment  upon  the  former, 
until  he  completes  his  mercy  toward  the  latter.  A  zeal  for 
the  extirpation  of  heretics  and  wicked  men,  not  regulated  by 
these  words  of  our  blessed  Saviour,  allows  no  time  to  the  one 
to  grow  strong  in  goodness,  or  to  the  other  to  forsake  their 
evil  courses.  They  are  of  a  spirit  very  opposite  to  his,  who 
care  not  if  they  root  up  the  wheat,  provided  they  can  but 
gather  up  the  tares. 

30.  Let  both  grow  together  until  the  harvest :  and  in  the  time  of  har 
vest  I  will  say  to  the  reapers,  Gather  ye  together  first  the  tares,  and  bind 
them  in  bundles  to  burn  them :  but  gather  the  wheat  into  my  barn. 

We  ought  patiently  to  bear  with  the  wicked  in  this  life, 
because  it  is  God's  appointment  that  they  should  continue 
mingled  with  the  good  to  the  end  of  the  world.  God  not 
only  suffers  them  here,  but  by  his  power  he  makes  them  in 
strumental  to  one  onother  in  promoting  his  wise  designs. 
For  the  wickedness  of  the  wicked  is  so  inflamed  by  the  virtue 
of  the  good,  that,  even  until  their  condemnation,  they  have  a 
gradual  increase  in  sensual  desire  and  wealth,  in  honour  and 
power;  and  the  virtue  of  good  men  improves  so  much  by  the 


CHAPTER   XIII.  175 

others'  wickedness,  that  they  proceed  from  one  degree  of 
grace  and  piety  to  another,  until  their  consummation.  These 
two  different  effects  depend  upon  the  justice  and  mercy  of 
God:  upon  his  justice,  which  permits  and  punishes  all  the 
evil  in  the  one ;  upon  his  mercy,  which  works  and  rewards  all 
the  good  in  the  other.  Do  men  sufficiently  apprehend,  what 
it  is  to  be  violently  plucked  from  the  earth  to  which  they 
cleave,  to  be  bound  up  like  a  bundle  of  tares,  and  cast  into 
eternal  fire?  And  yet  to  this  the  temporal  felicity  of  the 
wicked  comes  at  last.  The  garner  of  God  is  heaven ;  it  is  the 
bosom  of  God  himself.  Thither  his  elect,  who  are  his  wheat, 
are  carried,  after  having  been  bruised  and  ground  by  persecu 
tions  in  this  world,  in  order  to  become  his  bread  in  eternity, 
as  he  will  be  also  eternally  theirs. 

SECT.  IV. — THE  PARABLES  OF  THE  MUSTARD  SEED,  AND 
THE  LEAVEN. 

31.  H  Another  parable  put  he  forth  unto  them,  saying,  The  kingdom 
of  heaven  is  like  to  a  grain  of  mustard  seed,  which  a  man  took,  and  sowed 
in  his  field : 

This  parable  is  a  representation  of  the  progress  of  the  gos 
pel  in  the  world,  of  the  growth  of  grace  in  the  soul,  and  of 
the  establishment  of  the  church,  which  is  founded  upon  the 
humility  of  a  God  stooping  to  the  form  of  a  servant.  This 
humiliation  is  the  proper  mark  and  character  of  all  his  works, 
ever  since  his  incarnation,  as  also  that  of  true  piety ;  and  it 
is  this  virtue,  which  the  ministers,  and  all  the  sons  of  the 
church,  ought  to  study  with  the  greatest  care. 

32.  Which  indeed  is  the  least  of  all  seeds :  but  when  it  is  grown,  it  is 
the  greatest  among  herbs,  and  becometh  a  tree,  so  that  the  birds  of  the 
air  come  and  lodge  in  the  branches  thereof. 

Truth  is  depressed  in  this  world,  and  advanced  in  the  other. 
The  saints  find  in  it  their  eternal  rest,  and  reap  the  first-fruits 
of  it  in  their  heart,  even  here  below.  The  more  humble  a 
man  is  in  this  life,  the  more  shall  he  be  exalted  in  the  next. 
These  are  two  characters  of  the  true  church,  and  of  the  doc 
trine  of  the  gospel,  upon  which  it  is  built,  to  be,  according  to 
the  order  and  appointment  of  their  founder,  very  small  in 


176  MATTHEW. 

their  beginning,  and  very  extensive  in  their  progress  and  con 
tinuance.  Our  duty  is  to  aim  chiefly  at  our  own  abasement ; 
it  belongs  to  God  to  enlarge  and  to  exalt  us.  What  are, 
generally  speaking,  the  first  impressions  of  grace,  the  first 
motions  of  faith  in  the  heart,  but  only  a  little  spark  which 
kindles  the  fire  of  charity  there,  a  grain  of  mustard  seed  which 
fills  it  with  its  strength  and  virtue  ?  Let  us  not  neglect  and 
despise  any  thing. 

33.  fl  Another  parable  spake  he  unto  them ;  The  kingdom  of  heaven 
is  like  unto  leaven,  which  a  woman  took,  and  hid  in  three  measures  of 
meal,  till  the  whole  was  leavened. 

Whatever  use  we  make  of  our  understanding,  our  will,  and 
our  body,  without  the  leaven  of  faith  and  charity,  is  disagree 
able  and  nauseous  to  God.  The  divinity  united  to  the  human 
nature  in  Christ;  the  gospel  diffused  throughout  the  world; 
the  Spirit  of  God  working  in  a  sinner's  heart ;  and  the  sacra 
mental  bread  nourishing  a  Christian  soul, — these  are  the  dif 
ferent  sorts  of  leaven  which  thy  wisdom,  0  my  God,  has 
found  out,  to  render  man  altogether  spiritual,  to  raise  him  to 
the  love  of  heavenly  things,  and  to  make  him  bear  some  re 
semblance  of  thyself.  How  can  a  heart,  so  often  filled  with 
the  wholesome  leaven  of  thy  body,  0  Jesus,  still  retain  its 
heaviness  and  inclination  toward  the  earth?  Let  thy  Holy 
Spirit,  I  beseech  thee,  cause  mine  to  rise,  to  be  united  and 
to  cleave  inseparably  to  thee ! 

34.  All  these  things  spake  Jesus  unto  the  multitude  in  parables  ;  and 
without  a  parable  spake  he  not  unto  them : 

Let  us  learn  from  these  parables  to  discover  the  Christian 
world  in  the  natural,  the  former  being  represented  in  the 
latter.  Christ  descends  from  invisible  mysteries  to  these 
visible  descriptions  and  parables,  to  excite  us  to  raise  our 
minds  from  these  sensible  objects  to  the  invisible  wonders 
which  are  in  God  and  his  church. 

35.  That  it  might  be  fulfilled  which  was  spoken  by  the  prophet,  say 
ing,  I  will  open  my  mouth  in  parables  ;  I  will  utter  things  which  have 
been  kept  secret  from  the  foundation  of  the  world. 

The  mysteries,  which  lay  hid  in  God  from  all  eternity,  and 
in  types  and  prophecies  from  the  foundation  of  the  world,  are 


CHAPTER    XIII.  177 

at  length  disclosed  and  fulfilled  in  and  by  Jesus  Christ.  How 
happy  are  Christians  in  being  born  in  the  times  of  manifesta 
tion,  if  they  make  a  good  use  of  this  blessing  by  their  faith ! 
Let  us  leave  the  covetous  wretch  to  dig  to  the  centre  after 
treasures  of  no  duration,  and  the  naturalist  to  lose  himself  in 
searching  into  the  secrets  of  nature ;  the  treasures  and  study 
of  a  Christian  are  Jesus  Christ  and  his  mysteries,  which  he 
discovers  to  us  by  his  word.  Thou  openest  thy  adorable 
mouth,  0  Eternal  Wisdom,  to  instruct  me  in  them ;  but  this 
is  all  in  vain,  unless  thou  openest  my  heart,  so  as  to  make  it 
thoroughly  apprehend  them. 

36.  Then  Jesus  sent  the  multitude  away,  and  went  into  the  house : 
and  his  disciples  came  unto  him,  saying,  Declare  unto  us  the  parable  of 
the  tares  of  the  field. 

The  clear  manifestation  of  gospel  truths  is  only  for  the 
true  disciples  of  Christ.  In  order  to  understand  them  fully, 
it  is  necessary  to  recollect  ourselves  in  and  with  him,  by  re 
tiring  at  least  into  the  house  of  our  own  heart,  to  approach 
him  by  faith,  and  to  make  our  addresses  to  him  in  prayer. 
Why  does  Christ  speak  in  parables,  but  only  to  conceal  his 
truths  and  mysteries  from  the  wise  men  of  the  age,  to  excite 
the  desire  of  God's  children,  and  to  inform  them  that  the 
knowledge  of  God  and  his  mysteries  is  a  favour  which  they 
must  earnestly  beg  of  him  ? 

SECT.  V. — THE  PARABLE  OF  THE  TARES  EXPLAINED. 

37.  He  answered  and  said  unto  them,  He  that  soweth  the  good  seed  is 
the  Son  of  man  ; 

Yes,  Lord,  we  acknowledge  it  with  joy,  that  it  is  thou  alone 
who  formest  the  saints,  and  sowest  in  their  hearts  all  that  is 
good,  by  a  grace  which  is  altogether  free.  It  is  thou  who 
performest  all  this,  as  Son  of  man ;  namely,  by  the  mysterious 
union  of  the  two  natures  in  thy  person,  by  the  merits  of  thy 
life  and  death,  by  the  holiness  of  thy  Spirit,  and  by  the  power 
of  thy  grace,  which  is  the  fruit  of  the  mysteries  and  sacrifice 
finished  and  completed  in  thy  flesh  upon  the  cross. 

38.  The  field  is  the  world ;  the  good  seed  are  the  children  of  the  king 
dom  ;  but  the  tares  are  the  children  of  the  wicked  one  ; 

Christian  faith  and  hope  oblige  us  to  look  upon  ourselves 


178  MATTHEW. 

as  children  of  the  kingdom  of  God,  provided  we  live  accord 
ing  to  his  laws  and  precepts.  Can  we,  then,  ever  lose  sight 
of  a  kingdom  to  which  we  believe  we  are  appointed  ?  How 
can  our  heart  but  be  filled  with  it,  and  direct  all  its  thoughts 
and  designs  toward  it  ?  Here  is  a  dreadful  description  of  a 
sinner,  yet  such  a  one  as  is  true,  it  being  given  us  by  Christ 
himself.  They  are  no  other  than  tares,  who  choke  the  good 
seed,  and  hinder  it  from  growing  up  in  the  love  of  truth,  and 
from  bringing  forth  the  fruit  of  charity.  Men  become  "the 
children  of  the  wicked  one,"  by  following  his  dispositions, 
and  promoting  his  designs. 

39.  The  enemy  that  sowed  them  is  the  devil ;  the  harvest  is  the  end 
of  the  world ;  and  the  reapers  are  the  angels. 

They  imitate  the  devil,  and  do  his  work,  who  sow  like  him, 
and  change  the  good  seed  into  tares,  by  bad  examples,  evil 
counsels,  enticements,  etc.  Let  us  anticipate  the  time  of  the 
harvest  and  the  coming  of  the  reapers.  If  we  are  tares,  let 
us  use  our  utmost  endeavours  to  become  good  grain. 

40.  As  therefore  the  tares  are  gathered  and  burned  in  the  fire;  so 
shall  it  be  in  the  end  of  this  world. 

The  end  of  every  man's  life  is  to  him  the  end  of  this  world; 
the  one,  as  well  as  the  other,  being  the  end  of  the  time  of 
mercy.  My  God,  what  a  dismal  change  will  this  be,  when 
a  sinner,  who  now  lives  in  honour  and  pleasure,  shall,  like  a 
bundle  of  tares,  be  cast  into  the  fire ! 

41.  The  Son  of  man  shall  send  forth  his  angels,  and  they  shall  gather 
out  of  his  kingdom  all  things  that  offend,  and  them  which  do  iniquity  ; 
42.  And  shall  cast  them  into  a  furnace  of  fire :  there  shall  be  wailing 
and  gnashing  of  teeth. 

Eternal  separation  from  the  body  of  Christ,  the  being  cast 
headlong  into  the  furnace,  the  torment  of  everlasting  fire, 
and  an  endless  despair:  all  this  is  the  just  punishment  of  a 
fond  affection  toward  the  creatures,  of  the  loftiness  of  pride, 
of  the  enjoyment  of  pleasures,  and  of  the  love  of  worldly 
satisfactions.  How  much  better  is  it  to  weep  in  this  life,  hav 
ing  the  consolation  of  hope,  than  to  expose  ourselves  to  the 
wailings  of  eternal  despair?  The  true  church  will  not  be 
entirely  freed  from  all  occasions  of  offence  till  the  end  of  the 


CHAPTER    XIII.  179 

world.  To  separate  from  it,  under  pretence  of  the  disorders 
in  it,  is  to  understand  neither  the  nature  of  the  church  nor 
the  Scriptures. 

43.  Then  shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom 
of  their  Father.     Who  hath  ears  to  hear,  let  him  hear. 

How  will  the  condition  of  the  elect  be  changed  in  heaven ! 
Here,  they  are  in  obscurity  and  contempt;  there,  they  will 
shine  forth  as  the  sun.  Here,  under  oppression  ;  there,  upon 
the  throne  of  God  himself.  Here,  in  poverty  and  want; 
there,  in  possession  of  the  eternal  inheritance  of  their  hea 
venly  Father,  and  of  all  the  rights  of  the  children  of  God. 
To  conceive  and  understand  this,  requires  a  very  lively  faith ; 
and  all  the  misfortune  of  men  proceeds  from  their  not  con 
ceiving  it.  The  small  number  of  those  who  endeavour  as  they 
ought  to  attain  to  it,  shows  that  this  faith  is  very  rare.  Let 
us  not  cease  to  request  it  humbly  of  God. 

SECT.  VI. — THE    GOSPEL   A   HIDDEN   TREASURE. 

44.  ^[  Again,  the  kingdom  of  heaven  is  like  unto  treasure  hid  in  a  field ; 
the  which  when  a  man  hath  found,  he  hideth,  and  for  joy  thereof  goeth 
and  selleth  all  that  he  hath,  and  buyeth  that  field. 

The  effects  of  a  lively  faith  are,  (1.)  To  make  us  look  upon 
salvation  as  our  only  treasure,  and  value,  beyond  all  the 
riches  of  the  world,  the  grace  which  causes  us  to  seek  after 
it.  (2.)  To  receive  this  grace  as  a  free  gift  which  precedes 
all  human  endeavour.  (3.)  To  hide  it  by  humility.  (4.)  To 
place  our  whole  joy  in  it.  (5.)  To  give  all  we  have  for  salva 
tion,  and  the  grace  which  leads  to  it.  (6.)  To  be  thoroughly 
sensible  that  salvation  must  be  bought,  and  that  it  is  not 
bestowed  for  nothing.  It  is  a  purchase,  because  we  buy  it. 
It  is  a  grace,  because  we  do  not  find  it  to  buy,  but,  as  it  were, 
by  chance;  and  because  we  give  nothing  for  it  but  what  we 
have  received. 

SECT.  VII. — THE    PEARL    OF    GREAT    PRICE. 

45.  ^  Again,  the  kingdom  of  heaven  is  like  unto  a  merchantman,  seek 
ing  goodly  pearls:  46.  Who,  when  he  had  found  one  pearl  of  great  price, 
went  and  sold  all  that  he  had,  and  bought  it. 

The  sloth  and  indolence  of  the  greatest  part  of  Christians, 


180  MATTHEW. 

with  respect  to  God  and  their  own  salvation,  are  condemned 
by  those  merchants  who  traverse  the  world,  and  venture  all 
upon  the  uncertain  prospect  of  temporal  advantage.  We  must 
seek,  if  we  would  find ;  we  must  prefer  God  before  all  things, 
and  be  disposed  to  part  with  them  all  to  secure  our  own  salva 
tion.  Wo  to  him  who  expects  to  find  any  thing  more  amiable 
than  God,  more  worthy  to  fill  his  heart,  and  more  capable  of 
making  him  happy ! 

SECT.  VIII. — THE   NET   CAST   INTO   THE   SEA. 

47.  ^  Again,  the  kingdom  of  heaven  is  like  unto  a  net,  that  was  cast 
into  the  sea,  and  gathered  of  every  kind : 

The  net  of  God's  word,  animated  by  his  Spirit,  draws  souls 
out  of  the  abyss  of  sin  and  error  to  Christian  faith  and  piety. 
The  use  of  the  word  and  sacraments  is  common  to  all.  The 
net  and  vessel  of  the  visible  church  receive  indifferently  both 
the  good  and  bad  fish,  true  Christians  and  hypocrites,  the 
elect  and  the  reprobate.  This  is  neither  the  time  nor  the 
place  of  distinction ;  all  must  continue  mixed  together  till  the 
great  day  of  separation. 

48.  Which,  when  it  was  full,  they  drew  to  shore,  and  sat  down,  and 
gathered  the  good  into  vessels,  but  cast  the  bad  away. 

We  must  labour  in  the  work  of  our  salvation  with  humility 
and  fear,  yet  without  anxiety,  and  in  hope ;  being  uncertain 
what  we  are  in  the  sight  of  God.  Though  a  man's  being  in 
the  church  will  not  infallibly  assure  him  of  salvation,  yet  his 
being  out  of  it  is  sufficient  to  make  him  [fear  that  he  may] 
perish  irrecoverably.  As  yet  there  is  time  to  become  good  or 
better.  But  the  moment  will  come,  when  all  desires  and  en 
deavours  to  this  purpose  will  be  attended  only  with  despair. 
And  who  knows  but  that  this  moment  is  just  at  hand? 

49.  So  shall  it  be  at  the  end  of  the  world :  the  angels  shall  come  forth, 
and  sever  the  wicked  from  among  the  just, 

What  comfort  will  it  be  for  those  who,  during  this  life, 
have  incessantly  lamented  the  afflictions  of  the  church,  to  see 
it  at  length  freed  forever  from  the  persecution  of  the  wicked, 
either  foreign  or  domestic !  What  torment  and  despair  will 
those  feel  who  have,  either  with  envy  or  hatred,  borne  the 


CHAPTER    XIII.  181 

sight  and  company  of  the  righteous,  to  see  themselves  sepa 
rated  from  them  to  all  eternity !  Our  faith  is  very  weak,  if 
we  can  think  of  this  separation  without  horror.  Our  love  of 
salvation  very  faint,  if  we  do  not  endeavour  earnestly  to  sepa 
rate  ourselves  in  this  world  from  the  wicked,  by  the  holiness 
of  our  lives  and  conversations. 

50.  And  shall  cast  them  into  the  furnace  of  fire :  there  shall  be  wail 
ing  and  gnashing  of  teeth. 

This  is  a  short  description  of  the  pain,  grief,  and  rage  of 
the  damned.  Happy  they,  who  by  godly  sorrow  and  repent 
ance  prevent  these  miseries,  having  renounced  all  the  plea 
sures  and  vain  delights  of  the  world !  Yet  but  a  moment, 
and  these  shall  be  no  more.  But  this  fire  and  these  wailings, 
after  thousands  of  millions  of  years,  will  be  still  beginning, 
in  order  to  an  endless  duration. 

51.  Jesus  saith  unto  them,  Have  ye  understood  all  these  things? 
They  say  unto  him,  Yea,  Lord. 

Let  us  not  slightly  pass  over  these  divine  truths,  if  we 
desire  to  be  the  better  for  them.  Let  this  question  of  our 
blessed  Lord  convince  us  of  their  importance.  It  is  very 
proper,  when  we  read  them,  to  call  ourselves  to  an  account, 
as  to  the  impressions  which  they  make  upon  our  mind  and 
heart,  as  to  the  use  which  our  faith  makes  of  them,  as  to  the 
consequences  which  we  should  draw  from  them  for  the  regula 
tion  of  our  lives,  and  as  to  that  estrangement  from  worldly 
lusts  and  amusements  which  they  ought  to  inspire  into  us. 

52.  Then  said  he  unto  them,  Therefore  every  scribe,  which  is  instructed 
unto  the  kingdom  of  heaven,  is  like  unto  a  man  that  is  a  householder, 
which  bringeth  forth  out  of  his  treasure  things  new  and  old. 

A  small  degree  of  knowledge  is  not  sufficient  for  a  preacher 
of  the  gospel.  Above  all  things,  he  ought  perfectly  to  under 
stand  the  Holy  Scriptures,  and  to  make  them  his  treasure. 
His  knowledge  does  not  consist  in  being  furnished  with  a 
great  variety  of  human  learning,  but  in  being  well  versed  in 
whatever  concerns  the  kingdom  of  heaven,  and  the  art  of  con 
ducting  souls  thither.  To  this  the  learned  ought  to  direct  all 
their  skill  in  the  law  and  the  prophets,  their  natural  talents, 

VOL.  I.— 16 


182  MATTHEW. 

and  their  attainments  in  profane  arts  and  sciences;  and  to 
make  them  all  subservient  thereto.  It  is  not  enough  for  a 
man  to  have  these  advantages  in  his  possession ;  he  must  bring 
them  forth  out  of  his  treasure,  and  distribute  them  abroad. 
A  good  pastor  will  always  remember  that  he  must  not,  like  a 
miser,  keep  these  things  to  himself,  only  to  please  his  own 
fancy;  nor  yet,  like  a  merchant,  traffic  with  them  to  enrich 
himself;  but  that,  like  a  bountiful  father  or  householder,  he 
must,  with  a  prudent  economy,  distribute  them  freely  for  the 
good  of  his  family. 

SECT.  IX. — JESUS  DESPISED. — NO  PROPHET  HONOURED  IN 
HIS  OWN  COUNTRY. 

53.  ^[  And  it  came  to  pass,  that  when  Jesus  had  finished  these  para 
bles,  he  departed  thence. 

There  is  no  time  of  amusement  or  vacation  in  the  life  of 
the  great  Shepherd  of  our  souls ;  having  performed  his  mis 
sion,  he  retires.  This  is  the  pattern  which  the  subordinate 
pastors,  to  whom  he  vouchsafes  a  share  in  his  ministry,  ought 
to  imitate. 

54.  And  when  he  was  come  into  his  own  country,  he  taught  them  in 
their  synagogue,  insomuch  that  they  were  astonished,  and  said,  Whence 
hath  this  man  this  wisdom,  and  these  mighty  works  ? 

Those  who  should  know  Christ  best,  are  very  often  most 
ignorant  of  him.  We  must  not  consider  the  persons  who 
teach,  but  the  truths  which  they  teach.  There  is,  in  minds 
too  carnal  with  respect  to  mysteries,  an  astonishment  of  con 
tempt,  incredulity,  and  unteachableness,  as  there  is  one  of 
reverence,  adoration,  and  joy  in  souls  replenished  with  faith. 
0  wisdom  of  the  Son  of  God !  0  power  of  the  Father !  who 
can  at  the  same  time  discover  thyself  to  the  eyes  of  reason 
able  men,  and  conceal  thyself  from  such  as  are  carnal !  My 
faith  owns,  adores,  and  invokes  thee,  as  the  uncreated  and 
incarnate  wisdom,  as  the  light  of  angels  and  men,  hid  under 
the  obscurity  of  our  flesh,  and  debased  in  the  proud  conceits 
of  the  sages  of  this  world ! 

55.  Is  not  this  the  carpenter's  son?  is  not  his  mother  called  Mary? 
and  his  brethren,  James,  and  Joses,  and  Simon,  and  Judas  ?   56.  And 


CHAPTER    XIII.  183 

his  sisters,  are  they  not  all  with  us  ?  Whence  then  hath  this  man  all 
these  things? 

Jesus  Christ  goes  among  his  relations  and  acquaintance 
only  in  order  to  be  despised,  whereas  men  generally  do  it  to 
be  esteemed  and  caressed  by  them.  The  more  contemptible 
thou  appearest  to  carnal  eyes,  0  Jesus,  the  more  worthy  I 
find  thee  to  be  adored,  loved,  and  admired,  in  the  dispensa 
tion  of  thy  mysteries  and  the  abasement  of  thy  greatness! 
How  glorious  is  this  humiliation  of  Mary  and  Joseph,  which 
proceeds  only  from  their  union  with  Jesus  Christ!  Who 
would  not  willingly  be  his  at  the  same  price  ? 

57.  And  they  were  offended  in  him.     But  Jesus  said  unto  them,  A 
prophet  is  not  without  honour,  save  in  his  own  country,  and  in  his  own 
house. 

The  most  holy  things  are,  to  carnal  men,  an  occasion  of 
offence.  Without  faith,  and  the  grace  of  Jesus  Christ,  the 
means  of  salvation  become  obstacles  to.  it.  The  reason  of 
man  cannot  comprehend  how  God  should  vouchsafe  to  abase 
himself  for  his  sake.  His  pride  will  not  own  and  receive  the 
wisdom  of  God,  unless  accompanied  with  his  greatness  and 
glory.  But,  from  the  entrance  of  sin  into  the  world  even  to 
the  time  of  the  resurrection,  the  way  from  God  to  man,  and 
from  man  to  God,  is  the  humility  of  Him  who  is  both  God 
and  man. 

58.  And  he  did  not  many  mighty  works  there  because  of  their  unbelief. 
Unbelief,  and  contempt  of  the  divine  word,  drive  Christ  out 

of  the  heart,  as  they  did  out  of  his  own  country.  Faith  seems 
to  put  the  almighty  power  of  God  into  the  hands  of  man ; 
whereas  unbelief  seems  to  tie  up  even  the  hands  of  the  Al 
mighty.  A  man,  generally  speaking,  can  do  but  little  good 
among  his  kinsfolk  and  relations,  because  it  is  difficult  for 
them  to  look  with  the  eyes  of  faith  upon  one  whom  they  have 
been  always  used  to  behold  only  with  those  of  the  flesh. 


184  MATTHEW. 


CHAPTER  XIV. 

SECT.  I. — THE   DEATH   OF  JOHN  THE  BAPTIST. 

1.  AT  that  time  Herod  the  tetrarch  heard  of  the  fame  of  Jesus,  2.  And 
said  unto  his  servants,  This  is  John  the  Baptist ;  he  is  risen  from  the 
dead ;  and  therefore  mighty  works  do  shew  forth  themselves  in  him. 

It  appears  from  hence,  that  the  belief  of  the  resurrection 
was  common  among  the  Jews.  The  holiness  of  St.  John  is 
acknowledged  even  by  his  persecutor.  It  is  a  dreadful  judg 
ment  upon  men,  not  to  have  their  eyes  open  to  discover  the 
piety  and  virtue  of  a  good  man,  till  they  have  caused  his 
death,  either  by  the  sword  or  by  ill-treatment.  The  miracles 
of  Jesus  Christ,  owned  and  acknowledged  by  Herod,  are  the 
condemnation  of  him,  of  the  Jews,  and  of.  unbelievers  in  all 
ages.  The  hardened  sinner  has  his  sin  for  a  continual  tor 
mentor,  and  thinks  he  sees  it  everywhere  before  his  eyes. 

3.  ^  For  Herod  had  laid  hold  on  John,  and  bound  him,  and  put  Mm 
in  prison  for  Herodias'  sake,  his  brother  Philip's  wife. 

An  unchaste  person  cannot  suffer  any  charitable  advice  to 
disturb  his  pleasures.  Such  a  one  sacrifices  every  thing,  be  it 
ever  so  holy,  to  his  passion.  This  is  what  darkens  this  prince's 
understanding,  and  stifles  his  sentiments  of  esteem  for  virtue, 
and  every  inclination  to  good ;  and  it  will  produce  the  same 
effects  in  every  person  who  gives  himself  up  to  it  as  he  did. 

4.  For  John  said  unto  him,  It  is  not  lawful  for  thee  to  have  her. 
Here  is  an  instance  of  zeal,  fidelity,  and  courage  in  an 

evangelical  preacher.  How  few  imitators  has  this  example ! 
Plainness,  mildness,  and  modesty  are  qualifications  to  be  ob 
served  when  we  are  obliged  to  reprove  the  great.  The  best 
service  one  can  possibly  do  them  is,  clearly  and  plainly  to  lay 
before  them,  without  any  obscure  or  intricate  discourse,  what 
the  law  of  God  requires  of  them,  and  what  it  forbids. 

5.  And  when  he  would  have  put  him  to  death,  he  feared  the  multitude, 
because  they  counted  him  as  a  prophet. 

When  only  fear  restrains  the  hand  without  changing  the 


CHAPTER    XIV.  185 

heart,  the  sin  is  committed  already  in  the  will,  and  will  soon 
be  produced  into  act.  The  people  are  better  judges  of  holi 
ness  than  the  great.  Miserable  prince,  who  fears  to  offend 
his  people,  but  is  not  afraid  of  offending  his  God !  When  a 
man  resists  sin  by  the  help  of  human  motives  only,  he  cannot 
long  defend  himself. 

6.  But  when  Herod's  birthday  Was  kept,  the  daughter  of  Herodias 
danced  before  them,  and  pleased  Herod. 

The  diversions  of  the  world,  feasting  and  dancing,  are  but 
too  commonly  the  occasions  of  sin.  After  so  fatal  an  example 
as  this  before  us,  can  we  in  the  least  doubt  whether  balls  are 
not  snares  for  souls,  destructive  of  chastity  and  modesty,  and 
a  pernicious  invention  to  awake  and  excite  the  passions? 
Unhappy  mother !  who  exposes  her  daughter  to  the  shipwreck 
which  herself  has  suffered,  and  makes  her  the  instrument  of 
her  passion  and  revenge,  and  the  murderer  of  a  saint !  God 
grant  that  many  mothers  may  take  warning  by  this  example, 
and  have  it  before  their  eyes,  when  they  are  about  to  intro 
duce  their  daughters  at  court ! 

7.  Whereupon  he  promised  with  an  oath  to  give  her  whatsoever  she 
would  ask. 

How  dear  does  it  cost  a  man  to  resign  himself  up  to  his 
passions !  To  satisfy  one  he  frequently  forgets  all  the  rest. 
Sometimes  war  is  waged  for  an  inch  of  ground ;  at  another 
time,  by  a  foolish  and  rash  promise,  half  a  kingdom  is  given 
up  to  the  will  of  a  young  coquette ;  there  is  nothing  but  con 
tradiction  to  be  seen  in  the  passions  of  men.  What  strange 
kind  of  religion  is  here,  for  a  man  to  remember  God  in  the 
midst  of  sin,  to  no  other  end  but  to  make  his  name  subser 
vient  thereto  by  a  scandalous  oath,  instead  of  thinking  of  him 
with  a  reverential  awe,  in  order  to  renounce  his  passion ! 

8.  And  she,  being  before  instructed  of  her  mother,  said,  Give  me  here 
John  the  Baptist's  head  in  a  charger. 

Impudence  and  cruelty  are  the  common  companions  of 
impurity.  How  pernicious  is  the  bad  education  of  children, 
and  what  a  train  of  evils  does  it  generally  draw  after  it! 
Men  are  apt  to  instruct  one  another  as  much  and  more  in 

16* 


186  MATTHEW. 

order  to  sin,  than  to  piety  and  virtue.  A  wicked  mother 
does  more  easily  inspire  her  children  with  her  own  corrupt 
inclinations  and  passions,  than  a  virtuous  one  can  communi 
cate  her  good  dispositions.  How  ingenious  is  carnal  wisdom ! 
It  knows  how  to  make  an  unhappy  use  of  the  moments  of  an 
inflamed  passion,  and  gives  it  no  time  to  cool  or  to  recover 
itself. 

9.  And  the  king  was  sorry :  nevertheless  for  the  oath's  sake,  and  them 
which  sat  with  him  at  meat,  he  commanded  it  to  be  given  her. 

Religion  often  serves  as  a  cloak  for  the  greatest  crimes. 
The  men  of  the  world  sacrifice  every  thing  to  human  con 
siderations.  When  a  man  is  blinded  by  passion,  he  suffers 
himself  to  be  brought  under  the  most  unjust  engagements 
upon  the  weakest  reasons.  By  these  he  thinks  to  justify  him 
self  before  men,  and,  on  this  very  account,  he  becomes  the 
more  guilty  before  God.  How  fatal  is  this  regard  to  men ! 
which  plunges  Herod  in  a  crime  so  heinous,  and  hinders  him 
from  finding  one  faithful  servant  who  might  dissuade  him 
from  it,  and  improve  the  remorse  of  his  conscience  in  favour 
of  the  innocent.  This  is  the  poison  of  the  great,  the  tyrant 
of  their  flatterers,  and  the  destruction  of  the  best  of  men. 

10.  And  he  sent,  and  beheaded  John  in  the  prison.    11.  And  his  head 
was  brought  in  a  charger,  and  given  to  the  damsel :  and  she  brought  it 
to  her  mother. 

There  is  nothing  more  revengeful  than  a  lascivious  woman 
when  reproved  and  blamed.  A  preacher  of  the  gospel  has 
most  to  fear  from  this  quarter.  The  first  of  the  profession 
lost  his  life  for  the  sake  of  truth  and  chastity,  that  others  may 
learn  from  hence  that  all  the  reward  they  have  to  expect  in 
this  world,  for  their  faithfulness  in  the  discharge  of  their  office, 
is  to  suffer  and  die  with  and  for  Christ ;  and  that  it  is  in  the 
behalf  of  truth  and  chastity  that  they  have  most  occasion  at 
court  to  show  themselves  the  ministers  of  God. 

12.  And  his  disciples  came,  and  took  up  the  body,  and  buried  it,  and 
went  and  told  Jesus. 

We  have  a  right,  as  Christians,  to  open  our  mind  to  Jesus 
Christ,  and  to  comfort  ourselves  with  him  in  our  afflictions, 
and  under  the  loss  of  our  friends.  St.  John  taught  his  disci- 


CHAPTER   XIV.  187 

pies  in  his  lifetime,  that  they  must,  on  all  occasions,  go  to 
Christ ;  and  they  profit  by  this  instruction  after  his  decease. 
This  is  to  them  the  first  fruit  and  advantage  of  his  death. 

SECT.  II. — THE   MIRACLE    OF   THE   FIVE   LOAVES. 

13.  fl  When  Jesus  heard  of  it,  he  departed  thence  by  ship  into  a  desert 
place  apart :  and  when  the  people  had  heard  thereof,  they  followed  him 
on  foot  out  of  the  cities. 

A  man  ought  prudently  to  withdraw  himself  from  the  rage 
of  the  wicked,  and,  by  retiring,  yield  to  the  storm,  according 
to  this  example  of  Christ,  who  did  it  only  for  the  instruction 
of  his  ministers  and  servants.  The  farther  he  seems  to  re 
move  from  us,  the  more  diligently  ought  we  to  endeavour  to 
follow  and  to  find  him. 

14.  And  Jesus  went  forth,  and  saw  a  great  multitude,  and  was  moved 
with  compassion  toward  them,  and  he  healed  their  sick. 

How  exceeding  great  must  the  tenderness  and  compassion 
of  Christ's  heart  be  toward  diseased  souls,  when  he  discovers 
so  much  in  relation  to  the  distempers  of  the  body !  The  sove 
reign  Pastor  shows  not  the  least  uneasiness,  though  the  peo 
ple  will  not  let  him  enjoy  that  repose  which  he  came  on  pur 
pose  to  seek  in  the  desert.  That  must  be  relinquished  when 
necessity  requires,  and  an  opportunity  of  doing  good  presents 
itself.  We  ought  to  have  abundance  of  pity  and  compassion 
on  diseased  souls,  to  anticipate  them,  and,  as  it  were,  go  forth 
to  meet  their  weaknesses. 

15.  ^[  And  when  it  was  evening,  his  disciples  came  to  him,  saying, 
This  is  a  desert  place,  and  the  time  is  now  past ;  send  the  multitude 
away,  that  they  may  go  into  the  villages,  and  buy  themselves  victuals. 

The  charity  of  the  apostles  is  very  mindful  of  the  people's 
wants ;  a  man  is  not  worthy  to  succeed  them  if  he  do  not  imitate 
them.  Human  prudence  should  think  only  of  human  means, 
when  God  has  not  revealed  any  extraordinary  design.  He 
leaves  the  want  to  be  taken  notice  of  and  considered,  on  pur 
pose  to  render  the  miracle  more  illustrious  and  useful.  How 
wonderful  is  the  zeal  of  these  poor  people,  who,  through  the 
comfort  of  being  with  Christ  and  enjoying  his  presence,  are 
forgetful  of  their  own  necessities !  When  the  soul  is  either 


188  MATTHEW. 

well  replenished  with  God,  or  very  hungry  after  his  word,  it 
is  very  little  sensible  of  the  needs  and  hunger  of  the  body. 

16.  But  Jesus  said  unto  them,  They  need  not  depart;  give  ye  them 
to  eat. 

A  bishop  and  a  priest  seem  obliged  to  attempt  impossibili 
ties,  in  order  to  feed  the  poor,  and  to  serve  and  assist  souls. 
It  is  not  their  own  stock,  but  that  of  Christ  alone,  wherein 
they  must  expect  to  find  enough  to  give  to  the  souls  under 
their  care.  He  who  puts  his  trust  in  him,  has  a  treasure 
which  is  inexhaustible,  and  always  at  hand. 

17.  And  they  say  unto  him,  We  have  here  but  five  loaves,  and  two 
fishes. 

The  acknowledgment  of  our  own  indigence  is  a  great  quali 
fication  for  the  divine  gifts,  and  is  itself  one  of  them.  What 
store  soever  of  parts  and  knowledge  a  minister  of  Christ  may 
think  he  possesses,  yet  he  has  still  occasion  for  more. 

18.  He  said,  Bring  them  hither  to  me. 

It  is  an  instance  of  charity  and  obedience  truly  apostolical, 
for  a  man,  where  there  is  a  very  great  necessity,  to  give  his 
whole  subsistence  for  the  support  of  others,  reserving  nothing 
to  himself  but  a  dependence  on  the  treasures  of  Providence. 
Let  us  carry  our  poverty  to  Christ,  and  it  will  become  in  his 
hands  an  abundance  of  wealth. 

19.  And  he  commanded  the  multitude  to  sit  down  on  the  grass,  and 
took  the  five  loaves,  and  the  two  fishes,  and  looking  up  to  heaven,  he 
blessed,  and  brake,  and  gave  the  loaves  to  his  disciples,  and  the  disciples 
to  the  multitude. 

This  transaction  is  a  representation  of  the  consecration  and 
communion  of  the  eucharist.  Humility,  which  is  a  principal 
disposition  in  order  to  approach  it,  is  represented  by  the  peo 
ple's  sitting  down  on  the  grass.  It  is  just  and  reasonable  to 
thank  God  for  good  things  already  received,  before  new  are 
asked  of  him.  The  looking  up  to  heaven  is  a  token,  both  of 
acknowledgment  of  having  received  all  from  God,  and  of  trust 
in  expecting  all  from  him.  The  blessing  of  Jesus  Christ  is 
powerful  and  efficacious.  It  is  to  tempt  God  to  depend  upon 
receiving  whatever  is  necessary  to  salvation  immediately  from 
Christ  himself,  because  he  gives  it  generally  by  the  means  of 


CHAPTER    XIV.  189 

his  ministers.  How  many  graces  pass  through  their  hands ! 
It  is  their  sanctification,  as  well  as  that  of  others,  if  they  know 
how  to  make  a  good  use  of  this  advantage. 

20.  And  they  did  all  eat,  and  were  filled :  and  they  took  up  of  the 
fragments  that  remained  twelve  baskets  full.  21.  And  they  that  had 
eaten  were  about  five  thousand  men,  beside  women  and  children. 

Little  or  much  is  the  same  thing  in  the  hand  of  Jesus 
Christ.  The  more  a  man  gives  to  the  poor,  the  more  he  is 
enriched  one  way  or  another.  The  feeding  and  filling  this 
people  by  the  multiplication  of  loaves,  is  an  emblem  of  the 
holy  communion,  which  is  a  source  of  graces  and  spiritual 
riches  to  those  souls  which  are  truly  filled  and  nourished  by 
it ;  but  it  is  one  thing  to  eat  it,  and  another  to  be  truly  nou 
rished  thereby. 

22.  fl  And  straightway  Jesus  constrained  his  disciples  to  get  into  a 
ship,  and  to  go  before  him  unto  the  other  side,  while  he  sent  the  multi 
tudes  away. 

A  person  who  is  really  humble  does  not  continue  willingly, 
or  without  necessity,  in  a  place  where  he  has  done  some  re 
markable  good.  That  man  runs  the  risk  of  losing  his  reward 
from  God  who  awaits  for  the  applause  of  men.  How  difficult 
is  it  to  withstand  this  inclination,  and  what  need  is  there  of 
a  very  powerful  and  constraining  grace  in  order  to  do  it! 
Jesus  Christ  makes  haste  to  send  away  his  disciples  from  a 
near  occasion  of  vanity  and  complacency,  for  he  fully  knows 
the  danger. 

SECT.  III. — PRAYER. — CHRIST   AND    PETER   WALKING   ON 

THE    SEA. 

23.  And  when  he  had  sent  the  multitudes  away,  he  went  up  into  a 
mountain  apart  to  pray :  and  when  the  evening  was  come,  he  was  there 
alone. 

Jesus  parts  from  his  disciples  in  order  to  give  them  some 
mortification,  to  keep  them  from  adhering  to  him  with  too 
human  an  inclination  on  the  account  of  this  new  miracle,  and 
to  suppress  in  them  all  vain  joy,  by  their  grief  at  his  de 
parture.  The  proper  dispositions  and  circumstances  for  pray 
ing  well, -are,  (1.)  Retirement  from  the  world.  (2.)  Elevation 


190  MATTHEW. 

of  heart.     (3.)  Solitude.     (4.)  The  silence  and  quiet  of  the 
night. 

24.  But  the  ship  was  now  in  the  midst  of  the  sea,  tossed  with  waves : 
for  the  wind  was  contrary. 

There  is  no  manner  of  calm  where  Christ  is  not.  This  is 
a  representation  of  the  present  life,  which  is  a  state  of  con 
tinual  temptation.  The  church  is  like  a  ship  in  the  midst  of 
the  sea  of  this  world.  Her  ministers  are  continually  exposed 
to  the  storms  of  persecution.  He  who  is  not  prepared  to  be 
tossed  with  waves,  knows  not  to  what  he  is  called.  The  con 
trary  wind  of  persecution  proves  a  favourable  one  in  the  end, 
which  brings  Jesus  Christ  along,  and  carries  the  ship  safe  into 
the  haven. 

25.  And  in  the  fourth  watch  of  the  night  Jesus  went  unto  them,  walk 
ing  on  the  sea. 

Christ  comes  to  all  his  disciples  in  the  time  of  trouble  and 
temptation.  He  will  not  abandon  his  church  or  his  ministers, 
who  are,  by  his  appointment,  and  by  their  calling,  exposed  to 
the  vexation  of  the  world.  He  will  work  a  miracle  for  their 
relief,  rather  than  forsake  them,  when  they  put  their  whole 
trust  and  confidence  in  him.  Here  are  three  miracles  in  one : 
(1.)  He  knows  their  distress.  (2.)  He  finds  them  out  in  the 
midst  of  darkness.  (3.)  He  walks  upon  the  sea.  Salvation 
is  often  near,  when  nothing  but  darkness  and  destruction  are 
before  us.  Whoever,  when  he  seems  most  forsaken,  still 
hopes  against  all  appearance,  may  truly  say  that  he  is  not 
forsaken.  It  is  by  the  favour  of  this  kind  of  night  that  Jesus 
comes  to  us. 

26.  And  when  the  disciples  saw  him  walking  on  the  sea,  they  were 
troubled,  saying,  It  is  a  spirit ;  and  they  cried  out  for  fear. 

The  righteous  are  often  troubled  and  startled  at  the  effects 
of  grace,  and  take  them  for  illusions ;  as,  on  the  contrary, 
these  are  frequently  taken  for  the  operations  of  God's  Spirit. 
In  all  extraordinary  cases,  it  is  necessary  to  begin  by  fear 
and  distrust,  and  then  to  consider  and  examine  them.  Hu 
mility  is  undaunted  only  in  matters  of  faith,  whereas  pre 
sumption  is  bold  in  every  thing  which  flatters  its  vanity. 


CHAPTER    XIV.  191 

27.  But  straightway  Jesus  spake  unto  them,  saying,  Be  of  good  cheer; 
it  is  I;  be  not  afraid. 

Christ,  by  his  word  and  illumination,  causes  those  who  are 
his  to  discern  what  proceeds  from  the  good  Spirit.  It  is  he 
who  works  in  their  heart  that  trust  and  confidence  which  he 
requires  of  them.  His  word  in  his  church  gives  sufficient 
evidence  of  his  presence.  Speak,  Lord,  this  powerful  and 
efficacious  word,  "It  is  I,"  to  the  heart  of  such  as  still  doubt 
whether  it  is  thou  who  speakest  in  thy  Scriptures  and  church, 
who  workest  by  thy  grace  and  ministers,  who  art  present  in 
heaven  and  the  holy  eucharist;  and  their  incredulity  will 
forthwith  be  changed  into  faith. 

28.  And  Peter  answered  him  and  said,  Lord,  if  it  be  thou,  bid  me 
come  unto  thee  on  the  water. 

An  imperfect  faith  requires  signs  and  wonders ;  that  which 
is  perfect  is  satisfied  with  Christ's  word  alone.  When  he  in 
spires  this  confidence  in  asking,  it  is  because  he  designs  to 
enable  us  to  perform  what  he  is  about  to  command.  We  see, 
in  this  expression  of  St.  Peter,  the  character  of  a  generous 
soul  ready  to  undertake  any  thing  for  the  sake  of  God.  This 
confidence  proceeds  from  grace,  when  charity  and  humility 
are  the  foundation  thereof. 

29.  And  he  said,  Come.     And  when  Peter  was  come  down  out  of  the 
ship,  he  walked  on  the  water,  to  go  to  Jesus. 

See  here  a  fourth  miracle,  in  the  strange  power  of  obedience 
to  Christ's  word.  To  walk  on  the  water  to  go  to  Jesus,  is  to 
follow  him  and  to  do  his  will,  notwithstanding  all  troubles  and 
losses,  contradictions  and  persecutions  of  carnal  men.  Lord, 
say  to  my  soul,  Come ;  and  it  will  then  go  to  thee,  and  do 
whatever  thou  wouldst  have  it,  without  the  least  apprehension 
from  the  world. 

30.  But  when  he  saw  the  wind  boisterous,  he  was  afraid;  and  begin 
ning  to  sink,  he  cried,  saying,  Lord,  save  me. 

A  persevering  faith  is  very  rare  in  the  world.  Upon  every 
new  danger  and  temptation,  there  is  new  want  of  grace,  and 
new  necessity  for  prayer.  It  is  of  great  advantage  to  a  Chris 
tian  for  God  to  make  him  sensible,  from  time  to  time,  of  his 


192  MATTHEW. 

natural  weakness  and  inability,  that  he  may  still  have  recourse 
to  his  Saviour.  Temptation  in  the  elect  serves  to  awake  their 
faith.  Not  one  moment  passes,  but  we  have  occasion  to  say, 
"Lord,  save  me." 

31.  And  immediately  Jesus   stretched  forth  his  hand,  and  caught 
him,  and  said  unto  him,  0  thou  of  little  faith,  wherefore  didst  thou 
doubt? 

Here  are  a  fifth  and  sixth  miracle :  Jesus  holds  Peter  up 
in  the  midst  of  the  water,  and  knows  the  bottom  of  his  heart. 
Let  us  take  great  care  that  we  do  not,  like  St.  Peter,  con 
sider  more  the  danger  in  which  we  are,  than  the  power  of 
Christ ;  such  a  piece  of  infidelity  would  make  us  deserve  to 
be  left  entirely  to  ourselves.  His  word  is  our  light ;  his  hand, 
our  strength.  He  permits  his  elect  to  fall,  only  in  order  to 
humble  them ;  and  by  raising  them  up,  to  increase  their  faith 
and  gratitude. 

32.  And  when  they  were  come  into  the  ship,  the  wind  ceased. 

This  is  a  seventh  miracle.  As  soon  as  ever  Christ  enters 
into  a  heart,  the  wind  of  temptation,  vanity,  and  uneasiness 
ceases  to  disturb  it.  St.  John  mentions  an  eighth  miracle  on 
this  occasion,  (chap.  vi.  21.)  Wherever  Christ  is,  there  is  rest. 
The  ship  represents  the  church,  which  is  the  house  of  faith, 
of  peace,  and  of  God  himself,  but  continually  subject  to  be 
tossed  to  and  fro  in  this  world.  Command  the  winds  which 
toss  it  to  cease,  0  my  God;  for  thou  hast  full  and  absolute 
power  over  them 

33.  Then  they  that  were  in  the  ship  came  and  worshipped  him,  say 
ing,  Of  a  truth  thou  art  the  Son  of  God. 

A  confidence  to  approach  Christ,  a  spirit  of  adoration,  and 
a  confirmation  in  the  belief  of  his  divinity,  are  three  effects, 
which  the  reading  (as  well  as  seeing)  these  miracles  ought  to 
produce  in  us.  These  miracles  alone  drew  from  those  who 
were  present  at  them  a  confession  of  Christ's  divinity ;  and 
yet  some  presume  to  doubt  of  it  now,  after  all  the  miracles 
of  his  life,  death,  and  resurrection,  after  the  wonders  of  seven 
teen  ages,  and  the  belief  of  all  nations. 


CHAPTER    XIV.  193 


SECT.  IV. — THE   HEM   OF   CHRIST  S   GARMENT. 

34.  T[  And  when  they  were  gone  over,  they  came  into  the  land  of  Gen- 
nesaret.  35.  And  when  the  men  of  that  place  had  knowledge  of  him, 
they  sent  out  into  all  that  country  round  about,  and  brought  unto  him 
all  that  were  diseased ; 

How  many  are  there  of  those  who  seek  God  only  for  the 
sake  of  life,  health,  and  temporal  conveniences?  Christ  re 
jects  none  here,  that  he  may  teach  his  ministers  to  use  their 
utmost  endeavours  to  cure  all  sinners  who  apply  themselves 
to  them.  Where  can  one  find  that  zeal  for  the  eternal  salva 
tion  of  the  soul,  which  equals  this  diligence  in  seeking  after 
the  temporal  health  of  the  body?  He  who  really  loves  his 
neighbour,  never  grows  weary  of  exhorting  sinners  to  go  to 
Christ.  We  ought  at  least  to  present,  and  as  it  were  to  lay 
them  before  God  in  prayer,  when  we  have  no  other  means  of 
assisting  them. 

36.  And  besought  him  that  they  might  only  touch  the  hem  of  his  gar 
ment:  and  as  many  as  touched  were  made  perfectly  whole. 

What  mighty  influence  must  the  grace  and  Spirit  of  Christ 
necessarily  have  on  the  mind,  when  the  very  hem  of  his  gar 
ment  has  so  much  on  the  body !  A  man  always  finds  much 
good  by  resigning  himself  up  entirely  to  him.  Every  thing 
is  sanctifying  in  him  through  the  virtue  of  his  divinity.  Let 
us  by  a  lively  faith  touch  the  mysteries  of  his  mortal  life,  and 
that  even  to  the  least  actions  and  circumstances  of  these  mys 
teries  wrought  on  earth;  this  is  a  source  of  a  great  many 
graces,  and  of  salvation  itself.  How  much  more  then  is  it  so, 
to  adore  our  blessed  Saviour,  and  as  it  were  to  receive  into 
our  heart  his  body  and  blood,  and  to  feed  on  him  with  faith, 
confidence,  and  humility ! 


VOL.  I.— 17 


194  MATTHEW. 


CHAPTER  XV. 

SECT.  I. — UNWASHEN   HANDS. — HUMAN   TRADITIONS. 

1.  THEN  came  to  Jesus  scribes  and  Pharisees,  which  were  of  Jerusa 
lem,  saying,  2.  Why  do  thy  disciples  transgress  the  tradition  of  the 
elders  ?  for  they  wash  not  their  hands  when  they  eat  bread. 

The  fondness  which  men  generally  have  for  their  own  in 
ventions,  for  ancient  errors,  and  superstitious  devotions,  is  a 
continual  source  of  calumnies,  rash  judgments,  persecutions 
against  good  men,  and  of  great  disturbances  in  the  church. 
The  disciples  of  Jesus  Christ  must  expect  to  be  treated  as 
their  Master  was.  Why,  instead  of  praising  God,  and  being 
edified  by  the  labours  of  pastors,  should  a  man  be  intent  only 
on  discovering  in  them  occasions  to  decry  them  and  make 
them  odious?  It  is  because  a  Pharisee  takes  more  pleasure 
in  blaming  others,  than  in  amending  himself. 

3.  But  he  answered  and  said  unto  them,  Why  do  ye  also  transgress 
the  commandment  of  God  by  your  tradition  ? 

The  pretender  to  zeal  often  prefers  and  opposes  super 
stitious  usages  to  the  divine  law  and  the  essential  duties  of 
Christianity.  Strange  depravity  of  men's  hearts,  who  think 
to  honour  God  by  transgressing  his  commandment,  and  doing 
their  own  will!  The  world  is  full  of  zealots  of  this  kind, 
who  neglect  their  duty  to  follow  human  inventions.  To  op 
pose  these  abuses  is  to  imitate  Christ,  provided  a  man  do  it 
with  mildness  and  modesty;  not  insulting,  but  instructing; 
not  merely  to  gain  the  victory,  but  to  gain  over  souls  to 
God.  He  who  does  it  by  his  Spirit,  still  does  it  after  this 
manner. 

4.  For  God  commanded,  saying,  Honour  thy  father  and  mother :  and, 
He  that  curseth  father  or  mother,  let  him  die  the  death. 

Obedience  to  the  fathers  and  pastors  of  our  souls,  and  to 
sovereign  princes,  is  no  less  enjoined  by  this  commandment, 
than  piety  toward  the  fathers  of  our  flesh.  Whoever  pre 
tends  to  release  and  withdraw  us  from  their  government  and 


CHAPTER   XV.  195 

direction,  is  a  seducer  and  transgressor  of  God's  law,  how 
much  holiness  soever  he  may  seem  to  have. 

5.  But  ye  say,  "Whosoever  shall  say  to  his  father  or  his  mother,  It  is  a 
gift,  by  whatsoever  thou  mightest  be  profited  by  me ; 

Religion  often  serves  as  a  cloak  for  impiety,  hard-hearted- 
ness  to  the  poor,  and  indifference  toward  parents.  It  is  not 
uncommon  for  spiritual  fathers  to  want  almost  necessaries, 
by  reason  that  men,  through  a  false  devotion,  or  by  an  irregu 
lar  charity,  or  at  the  importunity  of  some  person,  bestow  that 
otherwise  which  is  in  justice  due  to  them.  We  cannot  possi 
bly  please  God  by  gifts  offered  contrary  to  his  law  or  his 
Spirit ;  it  is  sacrilege  to  dedicate  that  to  him  which  is  taken 
away  from  the  piety  which  nature  inspires,  and  the  divine  law 
enjoins.  This  is,  as  much  as  in  us  lies,  to  invalidate  our 
Saviour's  declaration,  that  he  accepts  as  done  to  himself  the 
good  which  is  done  to  the  least  of  his  disciples. 

6.  And  honour  not  his  father  or  his  mother,  he  shall  be  free.     Thus 
have  ye  made  the  commandment  of  God  of  none  effect  by  your  tradition. 

It  is  an  infallible  sign  that  our  devotion  is  false,  if  it  con 
tradict  any  divine  command  or  essential  obligation ;  as  it  is 
certainly  true,  if  it  contribute  to  the  observation  of  them. 
God  grant  there  may  not  be  many  who  "make  the  command 
ment  of  God  of  none  effect,"  by  means  of  suggested  wills  and 
extorted  donations,  whereby  they  exclude  their  poor  relations 
from  inheritances  belonging  to  them.  Let  us,  with  the  great 
est  care  and  readiness,  assist  the  poor,  and  especially  our 
poor  relations,  since  Christ  himself  assures  us  that  it  is  a 
work  preferable  to  all  pious  legacies  and  endowments. 

7.  Ye  hypocrites,  well  did  Esaias  prophesy  of  you,  saying,    8.  This 
poople  draweth  nigh  unto  me  with  their  mouth,  and  honoureth  me  with 
their  lips  ;  but  their  heart  is  far  from  me. 

A  known  hypocrite  deserves  not  in  the  least  to  be  used 
gently.  Nothing  is  due  to  a  reputation  unjustly  acquired. 
It  is  not  evil-speaking,  but  an  act  of  public  charity,  to  expose 
the  hypocrisy  of  a  seducer.  Outward  worship  is  nothing 
without  the  inward.  It  is  in  the  heart,  and  by  the  religion 
thereof,  that  God  is  honoured.  True  piety  consists  in  the 


196  MATTHEW. 

union  of  the  heart  with  God ;  this  is  what  we  must  labour  to 
accomplish. 

9.  But  in  vain  they  do  worship  me,  teaching  for  doctrines  the  com 
mandments  of  men. 

This  is  a  terrible  sentence  against  those  who  introduce,  and 
keep  up  in  the  church,  devotions  which  are  superstitious  and 
altogether  human;  and  who,  by  their  excessive  indulgence, 
flatter  the  sinner's  sloth,  keep  him  under  a  false  peace  and 
fatal  security,  amuse  him,  and  make  him  neglect  the  laws  of 
God.  Such  are  no  other  than  the  devil's  ministers  and  agents, 
to  seduce  those  who  have  some  principle  of  religion,  and  to 
render  all  their  inclinations  to  piety  ineffectual.  Their  good 
intention  will  not  save  them.  In  vain  do  they  worship  God, 
says  Jesus  Christ. 

10.  ^[And  he  called  the  multitude,  and  said  unto  them,  Hear,  and 
understand: 

The  teachers  of  the  superstitious  and  pharisaical  devotion 
are  scarcely  ever  brought  off  from  it.  Jesus  leaves  them,  and 
applies  himself  to  the  people,  in  order  to  undeceive  them,  by 
instructing  them.  We  must  imitate  our  blessed  Saviour  in 
this,  using  our  endeavours  to  instruct  the  people  in  true  piety, 
and  to  undeceive  them  as  to  the  false. 

11.  Not  that  which  goeth  into  the  mouth  defileth  a  man ;  but  that 
•which  cometh  out  of  the  mouth,  this  defileth  a  man. 

It  is  a  rule  of  great  importance,  and  full  of  instruction  and 
comfort  to~  souls  which  seek  God,  that  no  sin,  no  defilement 
can  arise  from  any  thing  but  the  will ;  as  nothing  sanctifies 
us  but  what  comes  from  the  heart.  Whatever  proceeds  from 
the  concupiscence  of  the  heart,  is  evil;  and  whatever  does 
not,  cannot  but  be  good.  It  is  not  that  which  enters  into  the 
mouth,  which  defiles  even  him  who  sins  in  eating  and  drink 
ing  to  excess ;  but  the  will  and  disposition  of  the  heart,  which 
inclines  him  to  transgress  the  divine  law. 

SECT.  II. — GIVING   OFFENCE   TO   PHARISEES   NOT   TO    BE   RE 
GARDED. — BLIND    GUIDES. — WHAT   DEFILETH   A   MAN. 

12.  Then  came  his  disciples,  and  said  unto  him,  Knowest  thou  that 
the  Pharisees  were  offended,  after  they  heard  this  saying? 

Truth  offends  those  who  have  the  spirit  of  a  Pharisee.     One 


CHAPTER    XV.  197 

can  scarcely  ever  touch  upon  the  passions  of  men,  without 
provoking  them.  The  proud  person  will  neither  be  humbled 
for  his  faults,  nor  receive  instruction  to  amend  them,  nor 
suffer  others  to  be  taught  those  truths  which  he  does  not  like 
himself.  This  is  the  scandal  or  offence  proper  to  a  Pharisee, 
which  we  must  neglect  and  despise. 

13.  But  he  answered  and  said,  Every  plant,  which  my  heavenly  Father 
hath  not  planted,  shall  be  rooted  up. 

That  which  is  not  of  God,  cannot  stand  and  continue.  The 
wicked  are  of  no  account  in  his  sight.  They  are  the  thorns 
and  briers  of  his  field,  as  well  as  their  maxims,  traditions,  and 
customs.  Whoever  has  not  the  spirit  of  children,  which  is 
love,  is  no  plant  of  the  heavenly  Father's  planting. 

14.  Let  them  alone :  they  be  blind  leaders  of  the  blind.     And  if  the 
blind  lead  the  blind,  both  shall  fall  into  the  ditch. 

Wo  to  blind  guides,  who  damn  themselves  and  those  whom 
they  lead !  What  is  such  a  blind  guide  as  this,  but  one  who 
is  so  fond  of  human  traditions,  external  devotions,  and  super 
ficial  performances,  that  they  become,  even  contrary  to  his 
intention,  a  hinderance  to  the  observation  of  God's  law?  The 
blindness  which  proceeds  from  pride,  envy,  and  obstinacy,  is 
the  most  dangerous  and  damnable. 

15.  Then  answered  Peter  and  said  unto  him,  Declare  unto  us  this 
parable.    16.  And  Jesus  said,  Are  ye  also  yet  without  understanding? 

Alas !  how  many  are  there  who  pass  for  spiritual,  and  who 
seem  to  have  studied  a  long  time  in  the  school  of  Christ,  to 
whom  the  purity  of  his  worship  and  religion  is  still  a  perfect 
riddle  and  parable  !  The  true  knowledge  of  the  spirit  of  the 
gospel  is  a  thing  more  rare  and  uncommon  than  we  imagine 
among  the  generality  of  Christians,  and  even  of  the  learned. 

17.  Do  not  ye  yet  understand,  that  whatsoever  entereth  in  at  the  mouth 
goeth  into  the  belly,  and  is  cast  out  into  the  draught?  18.  But  those 
things  which  proceed  out  of  the  mouth  come  forth  from  the  heart;  and 
they  defile  the  man. 

How  necessary  is  it  to  watch  over  the  heart,  since  that 
moves  the  tongue,  and  is  the  fountain  of  all  human  corruption  ! 
It  is  according  to  what  we  are  in  the  inmost  recesses  of  the 
heart,  that  we  are  either  righteous  or  wicked,  that  we  belong 

17*       • 


198  MATTHEW. 

either  to  God  or  the  world,  either  to  Christ  or  the  devil; 
and  it  is  according  to  the  state  and  condition  of  our  will  that 
we  shall  be  judged.  The  regulation  of  this  heart,  and  the 
reformation  of  this  will,  demand  our  chiefest  care ;  the  rest 
follows  their  disposition.  Lord,  from  thee  I  expect  to  receive 
this  vigilance  and  application.  Thou  alone  art  the  light,  the 
strength,  and  the  life  of  my  heart. 

19.  For  out  of  the  heart  proceed  evil  thoughts,  murders,  adulteries, 
fornications,  thefts,  false  witness,  blasphemies: 

Man  has  in  his  heart  the  principle  and  seed  of  all  kinds  of 
sin ;  and  he  finds  only  in  the  heart  of  Jesus  Christ  the  princi 
ple  of  the  contrary  virtues.  Of  himself,  he  is  nothing  but  a 
sinner ;  by  grace  and  mercy  he  becomes  righteous.  Yes,  0 
my  God,  whatever  good  I  do,  and  whatever  evil  I  avoid,  it  is 
entirely  owing  to  thee  alone. 

20.  These  are  the  things  which  defile  a  man:  but  to  eat  with  unwashen 
hands  defileth  not  a  man. 

Christian  liberty  in  external  things  has  no  bounds  or  limits 
but  the  law  of  God,  the  ordinances  of  the  church,  and  the  edifi 
cation  of  our  neighbour ;  but  we  must  take  care  not  to  abuse 
this  liberty,  and  make  it  an  occasion  of  licentiousness.  Abun 
dance  of  persons  would  make  a  scruple  of  going  to  the  com 
munion  without  having  washed  their  hands,  who  make  none 
at  all  of  doing  it  without  having  washed  their  conscience  from 
habits  of  vanity,  evil-speaking,  luxury,  and  wantonness.  If  a 
man  do  not  chiefly  mind  the  spirit  of  religion,  he  disorders 
and  confounds  every  thing  in  it ;  he  makes  religious  actions 
of  such  as  are  common  and  indifferent;  and  that  which  is 
most  sacred  and  holy,  he  performs  out  of  custom  and  as  it 
were  by  rote,  traffics  with  it,  makes  it  subservient  to  his  pas 
sions  and  interest,  and  abuses  it  a  thousand  other  ways. 

SECT.  III. — THE   WOMAN   OF   CANAAN. 

21.  ^[  Then  Jesus  went  thence,  and  departed  into  the  coasts  of  Tyre 
and  Sidon. 

This  journey  of  our  blessed  Saviour  seems  to  be  taken  with 
out  any  particular  design ;  and  perhaps  it  was  only  for  the 
sake  of  this  one  soul,  since  he  leaves  the  place  as  soon  as  ever 


CHAPTER    XV.  199 

he  has  healed  it.  So  wonderful  is  the  goodness  and  kindness 
of  the  Son  of  God  toward  souls !  One  alone  ought  to  be  dear 
to  a  true  pastor,  and  deserves  his  whole  care  and  application, 
how  despicable  soever  it  may  appear. 

22.  And,  behold,  a  woman  of  Canaan  came  out  of  the  same  coasts,  and 
cried  unto  him,  saying,  Have  mercy  on  me,  0  Lord,  thou  Son  of  David; 
my  daughter  is  grievously  vexed  with  a  devil. 

We  see  here,  in  this  woman,  the  picture  of  a  sinner  deeply 
sensible  of  the  misery  of  his  soul,  and  truly  penitent.  Such 
a  one  ought  to  begin,  by  removing  from  the  occasions  of  sin, 
by  turning  toward  his  Saviour,  putting  his  whole  trust  in  him, 
and  praying  heartily  to  him.  How  proper  is  this  prayer  for 
a  penitent !  It  is  short,  humble,  full  of  faith,  fervent,  re 
spectful,  rational,  relying  only  upon  God's  mercy,  modest, 
persevering,  and  not  presuming  to  prescribe  to  God.  Can  he, 
who  looks  upon  himself  as  a  slave  of  the  devil,  beg  with  too 
much  earnestness  to  be  delivered? 

23.  But  he  answered  her  not  a  word.     And  his  disciples  came  and  be 
sought  him,  saying,  Send  her  away;  for  she  crieth  after  us. 

This  woman's  faith  first  causes  her  to  pray,  and  then  her 
prayer,  adding  strength  to  her  faith,  makes  her  capable  of 
undergoing  the  trial  of  a  slighting  silence,  an  express  refusal, 
and  a  treatment  in  appearance  somewhat  hard  and  injurious. 
It  is  such  a  faith  as  this,  which  should  make  us  cry  incessantly 
after  our  deliverer.  The  sinner  does  well  to  apprehend  his 
own  unworthiness. 

24.  But  he  answered  and  said,  I  am  not  sent  but  unto  the  lost  sheep 
of  the  house  of  Israel. 

Jesus  Christ  being  promised  only  to  the  Jews,  for  the  time 
of  his  mortal  life,  and  being  their  proper  apostle,  it  is  with 
some  difficulty  that  he  extends  his  mission  to  others.  How 
edifying  is  this  reservedness ;  and  how  commendable  is  it  for 
a  man  to  imitate  it,  by  confining  himself  as  much  as  possible 
within  the  limits  of  his  calling !  A  pastor  ought  by  no  means 
to  apply  himself  out  of  self-love  to  such  souls  as  belong  to 
God  already,  neglecting  to  seek  after  the  lost  sheep,  which 
cannot  of  themselves  return  into  the  way.  This  is  a  conduct 
to  be  dreaded. 


200  MATTHEW. 

25.  Then  came  she  and  worshipped  him,  saying,  Lord,  help  me. 
Let  us  never  cease  to  pray,  and  to  humble  ourselves  before 

God,  though  he  seem  to  despise  our  humility,  and  to  reject 
our  prayers.  A  true  penitent  is  not  discouraged  by  the 
severity  which  God  shows  toward  him;  he  knows  that  he 
deserves  it.  The  more  submissive  he  is  to  the  divine  plea 
sure,  the  nearer  does  his  faith  bring  him  to  God,  humbles  him. 
the  more  in  his  sight,  and  inspires  him  with  greater  confi 
dence  to  make  his  addresses  to,  and  to  expect  assistance  from 
him.  According  as  these  virtues  increase  in  a  soul,  the  spirit 
of  repentance  grows  and  increases  in  it. 

26.  But  he  answered  and  said,  It  is  not  meet  to  take  the  children's 
bread,  and  to  cast  it  to  dogs. 

Favours  are  for  children,  and  love  only  renders  us  such. 
It  is  through  mercy  that  God  makes  the  sinner  sensible  from 
whence  he  is  fallen,  what  he  is  become,  and  to  what  he  should 
aspire.  Jesus  instructs  by  humbling ;  his  repulses  speak  to 
those  who  can  understand  their  language.  It  is  thou  thy 
self,  0  Jesus,  who  art  the  children's  bread;  and  who  turnest 
even  dogs  into  children  of  God,  that  thou  mayest  feed  them 
with  thyself.  I  know  indeed  my  own  misery  and  un- 
worthiness,  but  I  know  also  thy  mercy,  and  the  power  of  thy 
grace. 

27.  And  she  said,  Truth,  Lord:  yet  the  dogs  eat  of  the  crumbs  which 
fall  from  their  masters'  table. 

True  faith  consents  to  all  the  denials  and  severities  which 
come  from  God,  but  at  the  same  time  makes  use  of  them  to 
raise,  unite,  and  fasten  itself  more  strongly  to  him.  When  a 
man  sincerely  desires  to  be  saved,  he  is  discouraged  by  no 
difficulties,  but,  on  the  contrary,  changes  even  obstacles  into 
means.  God  defers  sometimes  to  show  mercy,  on  purpose  by 
delay  to  increase  desire ;  by  desire,  hope ;  by  hope,  the  fer 
vency  of  prayer;  and  by  prayer,  humility.  God  loves  the 
earnestness  and  importunity  of  prayer ;  and  at  length  grants 
every  thing  to  a  persevering  hope,  which  grows  the  stronger 
by  being  humbled  and  refused. 

28.  Then  Jesus  answered  and  said  unto  her,  0  woman,  great  is  thy 


CHAPTER    XV.  201 

faith:  be  it  unto  thee  even  as  thou  wilt.    And  her  daughter  was  made 
whole  from  that  very  hour. 

Faith  remains  victorious  at  the  last,  triumphs,  as  it  were, 
over  God  himself,  and,  by  a  holy  violence,  wrests  out  of  his 
hands  what  he  seemed  determined  not  to  bestow.  Jesus  ad 
mires  this  faith,  to  the  end  that  we  may  admire  and  imitate 
it,  and  may  reap  the  same  fruits  and  advantages  from  it.  0 
woman,  great  indeed  is  thy  faith!  but,  0  my  God,  much 
greater  is  thy  mercy!  because  this  great  faith  is  the  gift 
thereof.  Faith  is  the  foundation  of  the  whole  Christian  build 
ing;  but  the  foundation,  as  well  as  the  building,  is  the  work 
of  God.  Faith,  and  the  desire  to  belong  entirely  to  God, 
increase  equally  together  in  a  penitent's  heart,  and  his  cure 
is  answerable  to  them  both.  This  is  wrought  in  a  moment, 
but  the  sinner  is  not  so  suddenly  prepared  for  it. 

SECT.  IV. — MANY   HEALED. — THE   MIRACLE   OF   THE   SEVEN 
LOAVES. 

29.  And  Jesus  departed  from  thence,  and  came  nigh  unto  the  sea  of 
Galilee;  and  went  up  into  a  mountain,  and  sat  down  there.  30.  And 
great  multitudes  came  unto  him,  having  with  them  those  that  were  lame, 
blind,  dumb,  maimed,  and  many  others,  and  cast  them  down  at  Jesus' 
feet ;  and  he  healed  them : 

That  which  we  have  here  to  imitate,  is  to  follow  Christ  up 
into  the  mountain,  by  raising  our  minds  to  him  in  prayer,  and 
humbly  representing  at  his  feet  our  inability  to  go  to  him,  to 
know  him,  to  pray  to  him,  and  to  act  for  him.  Shall  Chris 
tians  then  be  less  eager  and  forward  to  go  to  him,  on  the 
account  of  the  diseases  of  their  souls,  than  these  Jews  for 
those  of  their  bodies  ?  Let  us  but  love  eternal  life,  as  much 
as  they  did  the  present,  and  we  shall  then  be  willing  to  spare 
our  pains  no  more  than  they.  Lord,  God,  and  Saviour  of  my 
heart,  give  me  feet,  eyes,  tongue,  and  health  of  heart,  that  I 
may  run  after  thee,  know  thee,  praise  thee,  worship  thee,  and 
love  thee ! 

31.  Insomuch  that  the  multitude  wondered,  when  they  saw  the  dumb 
to  speak,  the  maimed  to  be  whole,  the  lame  to  walk,  and  the  blind  to  see: 
and  they  glorified  the  God  of  Israel. 

It  is  a  great  matter  for  a  man  to  be  very  careful  to  ascribe 


202  MATTHEW. 

to  God  all  the  graces,  talents,  and  degrees  of  knowledge 
which  he  enjoys,  and  to  thank  hhn  for  them.  Blessed  be 
thou,  0  my  God,  for  having  loosed  the  tongue  of  so  many  sin 
ners  to  confess  their  sins ;  restored  their  feet,  to  walk  in  thy 
ways;  and  opened  their  eyes,  to  see  and  know  thy  truth. 
Complete  these  miracles  of  thy  grace  in  me.  Perform  them 
in  all  those  who  are  still  in.  darkness  and  corruption. 

32.  f  Then  Jesus  called  his  disciples  unto  him,  and  said,  I  have  com 
passion  on  the  multitude,  because  they  continue  with  me  now  three  days, 
and  have  nothing  to  eat:  and  I  will  not  send  them  away  fasting,  lest 
they  faint  in  the  way. 

There  are  few  so  faithful  in  seeking  and  following  Christ 
as  to  forget  even  the  necessaries  of  life.  This  is  peculiar  to 
his  true  disciples.  He  is  mindful  of  their  wants  himself,  when 
they  seek  before  all  things  the  kingdom  of  God  and  his  right 
eousness.  Jesus  Christ,  his  grace,  his  word,  and  his  body, 
are  the  true  bread,  without  which  they  would  find  themselves 
without  strength,  and  faint  in  the  way  to  heaven.  He  does 
not  think  of  feeding,  till  after  he  has  healed  them ;  and  they 
submit  themselves  to  his  guidance  and  direction,  without  ask 
ing  any  thing  but  health  and  instruction.  The  conduct  of 
Christ,  and  the  behaviour  of  this  people,  are  the  pattern  of  a 
wise  spiritual  director,  and  of  a  well-disposed  penitent.  In 
the  one,  there  must  be  tenderness,  compassion,  and  mindful- 
ness  of  what  is  wanting;  in  the  other,  confidence,  docility, 
patience,  and  perseverance. 

33.  And  his  disciples  say  unto  him,  Whence  should  we  have  so  much 
bread  in  the  wilderness,  as  to  fill  so  great  a  multitude  ? 

Human  foresight  is  very  short  even  in  the  saints ;  it  must 
be  supplied  by  faith.  It  is  the  way  of  the  divine  wisdom  to 
make  men  thoroughly  perceive  the  greatness  of  their  want, 
and  the  necessity  of  extraordinary  succour,  before  it  vouch 
safes  to  afford  it.  The  world  is  a  wilderness,  where  nothing 
is  capable  of  satisfying  the  heart  of  man,  except  Jesus  Christ. 
No,  Lord,  we  shall  never  fear  dying  of  hunger  here,  so  long 
as  by  our  faith  we  can  seek,  find,  possess,  and  feed  upon  thee. 

34.  And  Jesus  saith  unto  them,  How  many  loaves  have  ye?     And 
they  said,  Seven,  and  a  few  little  fishes. 

Jesus  does  not  inquire  in  order  to  be  informed,  but  to  make 


CHAPTER    XV.  203 

the  necessity  more  apparent.  It  is  a  gift  of  God  to  reflect 
upon  our  own  indigence;  it  is  a  greater,  thoroughly  to  under 
stand  it,  to  be  convinced  of  it,  to  be  humbled  by  it,  and  to 
value  the  grace  of  our  blessed  Saviour  the  more  on  this  ac 
count.  What  have  we  of  ourselves  to  sustain  and  feed  us  in 
this  life  ?  What  have  we  not  by  and  in  thee,  0  Jesus,  and  in 
thy  church,  while  those  who  are  out  of  it  perish  with  hunger  ? 

35.  And  he  commanded  the  multitude  to  sit  down  on  the  ground. 

Every  one  of  us  ought  to  receive  the  gifts  of  God  in  hu 
miliation  of  heart,  and  in  the  repose,  at  least,  of  inward  re 
tirement.  Humility  is  a  principal  qualification  for  the  receiv 
ing  Christ  worthily.  He  here  gives  us  a  representation  of  it. 

36.  And  he  took  the  seven  loaves  and  the  fishes,  and  gave  thanks,  and 
brake  them,  and  gave  to  his  disciples,  and  the  disciples  to  the  multitude. 

We  must  return  thanks  to  God,  not  only  when  we  receive 
his  gifts  ourselves,  but  also  when  we  distribute  them  to  others. 
God  alone  gives  without  receiving ;  Jesus  Christ  himself  gives 
thanks  to  his  Father,  because  the  human  nature,  even  in  the 
only  Son  of  God,  has  nothing  but  what  it  received.  The 
supreme  Pastor  authorizes  inferior  pastors.  It  is  by  their 
ministry  and  conveyance  that  he  bestows  his  graces;  and 
whereby,  according  to  his  appointment,  instruction  and  the 
sacraments  are  to  be  received.  They  have  nothing  to  confer 
but  what  comes  from  him.  He  it  is  who  breaks  the  bread  of 
the  word,  who  gives  the  true  sense  of  it,  and  all  the  disposi 
tions  and  qualifications  which  are  necessary  to  our  improve 
ment  by  his  other  gifts ;  but  this  he  does  by  the  ministry  of 
the  pastors  of  his  church. 

37.  And  they  did  all  eat,  and  were  filled:  and  they  took  up  of  the 
broken  meat  that  was  left  seven  baskets  full. 

We  are  not  truly  filled  but  only  when  God  himself  feeds  us. 
It  is  not  enough  barely  to  eat — it  is  necessary  also  to  be  filled. 
Thou  knowest,  0  my  God,  how  very  few  there  are  who  are 
fed  and  filled  with  thy  word,  and  with  the  flesh  and  blood  of 
thy  sacrifice,  though  all  truly  eat  at  thy  table  (that  which  is 
a  lively  representation  of)  the  latter,  and  read  the  former  in 
thy  Scriptures !  Suffer  not  this  abuse  in  me.  The  more  we 


204  MATTHEW. 

communicate  the  gifts  of  God  to  our  neighbour,  the  more  they 
abound  in  ourselves.  To  distribute  and  disperse  by  charity, 
our  spiritual  as  well  as  temporal  goods,  is  to  sow  in  order 
to  reap. 

38.  And  they  that  did  eat  were  four  thousand  men,  beside  women  and 
children. 

Christ  often  gives  to  the  charity  which  men  have  for  the 
poor,  the  grace  of  multiplying  their  alms.  When  a  man  de 
pends  upon  Providence,  which  sees  and  can  do  all  things,  he 
is  not  in  the  least  afraid  that  his  stock  will  be  exhausted  by 
the  multitude  of  the  poor,  and  of  their  wants,  either  bodily 
or  spiritual.  Let  masters  of  families  learn  from  this  place  to 
trust  to  Providence,  how  numerous  soever  their  families  may  be. 

39.  And  he  sent  away  the  multitude,  and  took  ship,  and  came  into  the 
coasts  of  Magdala. 

It  is  neither  inconstancy  nor  curiosity  which  makes  Christ 
remove  from  one  region  to  another,  but  humility,  charity,  and 
the  appointment  of  God  his  Father.  It  is  an  action  worthy 
of  a  true  disciple  of  Christ  to  withdraw  from  a  place  where 
he  has  done  some  remarkable  good,  in  order  to  go  and  do 
more  in  one  where  he  is  not  known. 


CHAPTER  XVI. 

SECT.  I. — A   SIGN   DESIRED   AND   REFUSED. 

1.  THE  Pharisees  also  with  the  Sadducees  came,  and  tempting  desired 
him  that  he  would  shew  them  a  sign  from  heaven. 

Wicked  men  and  heretics,  who  are  at  so  little  agreement 
among  themselves,  unite  always  in  opposing  Jesus  Christ,  his 
church,  or  his  truth.  Strange  is  the  malignity  of  envy,  which 
would  engage  virtuous  persons  in  good  works  on  purpose  to  take 
occasion,  even  from  thence,  to  asperse  them !  It  is  an  irregu 
larity  and  corruption  which  is  but  too  common,  for  men  not 
to  apply  themselves  to  consider  and  observe  the  wonders  of 
God  and  the  miracles  of  Christ,  and  yet  to  have  the  presump 
tion  to  desire  more!  This  is  a  piece  of  ingratitude;  and 


CHAPTER    XYI.  205 

nothing  deserves  more  to  be  rejected  of  God  than  the  desires 
and  prayers  of  the  ungrateful. 

2.  He  answered  and  said  unto  them,  When  it  is  evening,  ye  say,  It 
will  be  fair  weather:  for  the  sky  is  red.  3.  And  in  the  morning,  It  wilt 
be  foul  weather  to  day :  for  the  sky  is  red  and  lowering. 

Man  is  too  curious  about  natural,  and  too  little  concerned 
about  supernatural  things ;  and  yet  upon  these  latter  eternal 
salvation  depends. 

0  ye  hypocrites,  ye  can  discern  the  face  of  the  sky ;  but  can  ye  not  dis 
cern  the  signs  of  the  times?  4.  A  wicked  and  adulterous  generation 
seeketh  after  a  sign :  and  there  shall  no  sign  be  given  unto  it,  but  the 
sign  of  the  prophet  Jonas.  And  he  left  them,  and  departed. 

Man  has  abundance  of  application  and  foresight  as  to  his 
temporal  affairs,  none  as  to  his  salvation !  His  curiosity  to 
discern  human  events  is  very  great,  but  he  is  not  at  all  curious* 
in  observing  divine  prophecies,  and  the  times  appointed  for 
the  accomplishment  of  the  mysteries  of  salvation !  God  for 
sakes  with  scorn  the  double  and  dissembling  soul,  but  takes 
pleasure  in  instructing  the  simple  and  sincere.  Christ  had 
wrought  miracles  enough  to  prove  his  mission  and  divinity; 
that  of  his  resurrection,  typified  in  Jonas,  was  the  only  one 
remaining  necessary,  to  take  away  the  scandal  of  his  cross 
and  death,  to  fulfil  and  justify  the  Scriptures,  and  to  establish 
the  Christian  religion,  of  which  Jesus  raised  from  the  dead  is 
the  eternal  Priest  and  the  Sacrifice,  now  glorified  and  become 
immortal  in  heaven. 

SECT.  II. — THE   LEAVEN   OF   DOCTRINE. — THE   APOSTLES 
REPROVED. 

5.  And  when  his  disciples  were  come  to  the  other  side,  they  had  for 
gotten  to  take  bread.  6.  \  Then  Jesus  said  unto  them,  Take  heed  and 
beware  of  the  leaven  of  the  Pharisees  and  of  the  Sadducees. 

Happy  he,  who  is  so  intent  on  following  Christ,  as  to  for 
get  even  his  bodily  necessities.  When  we  have  once  tasted- 
him,  we  should  not  suffer  ourselves  to  be  much  employed 
about  earthly  things.  How  few  are  there  who  take  care  to 
keep  themselves  entirely  free  from  the  pride,  envy,  and  hypo 
crisy  of  the  Pharisees !  It  is  against  these  spiritual  and  conta 
gious  vices  that  those  ought  particularly  to  guard  who  pass 

VOL.  L— 18 


206  MATTHEW. 

for  learned,  devout,  and  spiritual,  and  for  persons  of  an  austere 
and  singular  life.  Unmindfulness  of  the  other  life  and  eternal 
salvation  is  the  leaven  of  the  Sadducees,  who  believed  neither 
the  immortality  of  the  soul  nor  the  resurrection  of  the  body. 
The  expectation  of  eternal  happiness,  humility,  and  Christian 
simplicity  are  the  leaven  of  Jesus  Christ,  opposed  to  that  of 
the  Pharisees  and  Sadducees.  Fill  us  with  this,  0  Lord,  out 
of  thy  fulness ! 

7.  And  they  reasoned  among  themselves,  saying,  It  is  because  we  have 
taken  no  bread. 

How  great  is  the  wretchedness  of  man,  who  is  at  all  times 
sooner  sensible  of  bodily  wants  than  of  those  of  the  soul !  How 
great  the  infirmity  and  weakness  of  those  whom  the  Holy 
Ghost  had  not  yet  renewed,  to  fear  wanting  bread,  after  the 
two  late  miracles  of  the  five  thousand  fed  with  five  barley 
loaves,  and  the  four  thousand  fed  with  seven ;  and  to  imagine 
they  could  be  defiled  by  material  leaven,  when  they  had  been 
so  particularly  instructed  concerning  the  things  which  could 
alone  defile  a  man!  These  defects  in  the  apostles  themselves, 
plainly  show  the  universal  necessity  of  God's  grace,  in  order 
to  understand,  retain,  love,  and  practise  his  instructions. 

8.  Which  when  Jesus  perceived,  he  said  unto  them,  0  ye  of  little  faith, 
why  reason  ye  among  yourselves,  because  ye  have  brought  no  bread? 

Want  of  faith  is  the  cause  of  men  being  wholly  taken  up 
about  the  wants  of  the  body,  and  the  source  of  most  of  their 
vices.  As  Jesus,  among  all  the  virtues,  praises  faith  most  fre 
quently,  so  he  very  often  blames  the  weakness  of  it;  because 
a  lively  faith  draws  after  it  all  the  rest,  and  because  nothing 
can  supply  the  defect  of  it. 

9.  Do  ye  not  yet  understand,  neither  remember  the  five  loaves  of  the 
five  thousand,  and  how  many  baskets  ye  took  up  ?    10.  Neither  the  seven 
loaves  of  the  four  thousand,  and  how  many  baskets  ye  took  up  ? 

Men  easily  forget  the  divine  benefits.  If  they  are  so  for 
getful  of  such  as  respect  the  body,  notwithstanding  the  quick 
sense  they  have  of  its  wants,  how  much  more  apt  are  they  to 
forget  such  as  respect  the  soul!  They  who  are  the  ministers 
of  these  receive  great  advantage  from  them,  if  they  discharge 
their  ministry  as  they  ought.  They  sanctify  themselves  while 


CHAPTER    XVI.  207 

they  sanctify  others;  and  are  fed  and  nourished  by  those 
truths  which  they  dispense  to  them.  Jesus,  in  providing  for 
the  present  needs  of  the  people,  provides  also  for  the  future 
needs  of  his  disciples.  This  condemns  those  who  grudge  what 
is  necessary  to  pastors  and  ministers  of  the  word. 

11.  How  is  it  that  ye  do  not  understand  that  I  spake  it  not  to  you  con 
cerning  bread,  that  ye  should  beware  of  the  leaven  of  the  Pharisees  and 
of  the  Sadducees  ? 

With  how  much  difficulty  do  the  sons  of  Adam  apply  their 
minds  to  heavenly  things,  and  how  hardly  do  they  understand 
them!  God  permits  this  dimness  and  inadvertency  in  the 
first  pastors,  that  they  may  not  forget  that  light  and  attention 
are  his  gifts,  that  they  may  have  compassion  and  patience 
toward  those  who  have  not  yet  received  them,  and  teach  them 
to  beg  them  of  him  as  matters  of  pure  grace  and  favour. 

12.  Then  understood  they  how  that  he  bade  them  not  beware  of  the 
leaven  of  bread,  but  of  the  doctrine  of  the  Pharisees  and  of  the  Sadducees. 

God  only  knows  how  to  reprove  in  such  a  manner  as  to 
open  the  eyes.  A  loose  kind  of  morality  is  a  sort  of  leaven, 
which,  proceeding  from  the  corruption  of  the  heart,  depraves 
and  corrupts  a  whole  people,  and  diffuses  itself  everywhere  in 
a  little  time.  Here  are  two  sects,  and  both  opposite  to  the 
Christian  morality:  the  one  of  the  Pharisees,  who,  minding 
only  external  performances,  and  such  things  as  draw  after 
them  esteem  and  reputation,  destroy  charity  and  humility, 
which  are  the  very  soul  of  religion;  the  other  of  the  Saddu 
cees,  who,  believing  no  other  felicity  but  what  depends  upon 
the  good  things  of  this  life,  become  the  flatterers  and  slaves 
of  those  who  can  bestow  them,  and  in  whose  hands  worldly 
prosperity  is  chiefly  lodged.  Would  to  God  that  these  sects 
were  expired  and  dead  with  the  Pharisees  and  Sadducees,  and 
that  we  did  not  sometimes  see  them  revived  and  reunited 
among  Christians ! 

SECT.  III. — THE    CONFESSION   OF   ST.  PETER. 

13.  t  When  Jesus  came  into  the  coasts  of  Cesarea  Philippi,  he  asked 
his  disciples,  saying,  Whom  do  men  say  that  I,  the  Son  of  man,  am  ? 

Christ,  by  taking  the  mean  and  humble  appellation  of  «  Son 


208  MATTHEW. 

of  man,"  confounds  the  vanity  of  men,  who  are  so  apt  to  be 
puffed  up  with  their  great  titles.  It  is  neither  out  of  idleness, 
curiosity,  nor  pride,  that  he  inquires  concerning  what  the 
world  says  of  him,  but  through  a  necessity  of  instructing  his 
disciples,  and  obviating  false  reports.  It  is  useful  for  pastors 
to  know  the  false  notions  of  religion  which  are  spread  among 
the  people,  that  they  may  be  able  to  put  a  stop  to  them. 
Ought  not  Christians  to  imitate  their  Master,  who  concerns 
not  himself  about  the  news  of  the  world,  but  only  so  far  as  it 
relates  to  his  ministry  and  to  religion? 

14.  And  they  said,  Some  say  that  tliou  art  John  the  Baptist;  some, 
Elias ;  and  others,  Jeremias,  or  one  of  the  prophets. 

Thus  an  irregular  affection  divides  the  minds  of  men  in 
favour  sometimes  of  one  person,  sometimes  of  another.  It  is 
another  corruption  to  attribute  to  saints  prerogatives  which 
belong  only  to  Christ.  Men  are  always  mistaken  and  lose 
their  way,  when,  in  discoursing  on  religious  subjects,  they 
follow  the  conjectures  of  human  reason,  instead  of  being  guided 
by  the  word  of  God.  Truth  is  but  one ;  error  is  infinite. 

15.  He  saith  unto  them,  But  whom  say  ye  that  I  am  ?    16.  And  Simon 
Peter  answered  and  said,  Thou  art  the  Christ,  the  Son  of  the  living  God. 

St.  Peter  answers  for  and  in  the  name  of  all.  Only  one 
speaks,  to  denote  the  unity  of  the  faith  and  of  the  apostleship, 
as  well  as  of  the  church  and  of  the  person  of  Jesus  Christ. 
This  would  have  been  nothing  new,  if  he  had  not  been  the  Son 
of  God  by  nature,  but  only  by  adoption;  nothing  extraordi 
nary,  if  he  had  not  been  the  Christ,  that  is,  anointed  with  the 
divinity  itself,  but  only  with  grace,  like  other  kings,  priests, 
and  prophets.  I  adore  and  confess  thee,  0  Jesus,  as  true 
God  and  true  man,  Son  of  God  and  Son  of  man, — conserving 
in  the  unity  of  thy  divine  person  the  properties  of  thy  two 
natures !  Christ  is  the  Son  of  the  living  God ;  Christians  are 
the  children  of  a  dying  God ! 

17.  And  Jesus  answered  and  said  unto  him,  Blessed  art  thou,  Simon 
Bar-jona:  for  flesh  and  blood  hath  not  revealed  it  unto  thee,  but  my  Fa 
ther  which  is  in  heaven. 

The  saving  knowledge  of  Christ  can  come  only  from  God. 
A  man  must  not  cease  to  beg  it  of  him,  how  knowing  soever 


CHAPTER    XVI.  209 

he  may  be.  No  advantages  of  birth,  nor  natural  talents,  nor 
wealth,  nor  power,  nor  honours,  compose  the  happiness  of 
man;  but  the  riches  of  grace,  and  the  love  whereby  the 
Father  chose  us  from  all  eternity,  in  order  to  sanctify  and 
glorify  us  in  his  only  Son  by  the  means  of  faith.  Blessed  is 
he  who  spends  his  life,  not  in  the  pursuit  of  such  knowledge 
as  flesh  and  blood  can  bestow,  but  in  the  study  and  love  of 
Jesus  Christ! 

18.  And  I  say  also  unto  thee,  That  thou  art  Peter,  and  upon  this  rock 
I  will  build  my  church ;  and  the  gates  of  hell  shall  not  prevail  against  it. 

This  particular  application  to  St.  Peter  is  the  reward  of  his 
faith.  His  power,  strength,  and  apostolical  grace  in  found 
ing  the  church,  is  included  in  his  name.  This  he  receives 
from  Christ,  to  show  that  he  receives  the  other  also  from  him. 
The  church  is  immovable  and  eternal,  because  the  faith  which 
is  the  foundation  of  it  is  firm  and  unchangeable. 

19.  And  I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven :  and 
whatsoever  thou  shalt  bind  on  earth  shall  be  bound  in  heaven ;  and  what 
soever  thou  shalt  loose  on  earth  shall  be  loosed  in  heaven. 

The  power  to  remit  all  sins  is  given  to  the  church,  to  show 
that  this  power  is  not  to  be  found  out  of  the  unity  of  the 
church.  This  power  is  abused  when  it  is  used  contrary  to 
the  design  of  Christ  who  gave  it.  As  nothing  but  sin  shuts 
the  kingdom  of  heaven  against  men,  so  by  remission  of  sin  it 
is  opened  to  them.  The  church  binds  by  excommunication, 
and  by  the  refusal  or  delay  of  absolution ;  and  God  ratifies 
in  heaven  the  judgment  of  his  ministers  on  earth,  when  they 
judge  according  to  the  rules  prescribed  by  his  word.  God 
preserve  us  from  such  cowardly  or  ignorant  ministers  as  know 
not  what  it  is  to  bind  sinners ! 

SECT.  IV. — PETER   REBUKED. 

20.  Then  charged  he  his  disciples  that  they  should  tell  no  man  that 
he  was  Jesus  the  Christ. 

This  was  the  time  of  Christ's  mission  to  the  Jews.     None 

could  enter  into  it  until  after  his  death  and  resurrection,  and 

the  mission  of  the  Holy  Ghost.     It  was  necessary  that  he 

should  be  sacrificed  for  the  truth,  before  men  could  expose 

is*  0 


210  MATTHEW. 

themselves  to  be  sacrificed  for  the  sake  thereof.  Let  us  learn 
from  hence,  not  to  discover  to  the  world  the  great  truths  of 
religion,  except  with  prudence,  and  according  to  the  direc 
tion  of  God. 

21.  T[  From  that  time  forth  began  Jesus  to  shew  unto  his  disciples,  how 
that  he  must  go  unto  Jerusalem,  and  suffer  many  things  of  the  elders 
and  chief  priests  and  scribes,  and  be  killed,  and  be  raised  again  the 
third  day. 

Christ's  death  without  the  belief  of  his  divinity,  is  a  matter 
of  scandal  and  offence.  Three  sorts  of  persons  generally  per 
secute  Christ:  the  rich  of  the  world,  covetous  or  ambitious 
ecclesiastics,  and  conceited  scholars.  The  whole  knowledge 
of  Jesus  Christ  is  comprehended  under  his  life  of  sufferings, 
his  sacrifice  on  the  cross,  and  his  life  restored  to  him  again. 
The  spirit  of  Christianity  disposes  a  man  to  bear  life  with 
patience,  to  receive  death  with  joy,  and  with  faith  to  expect 
the  resurrection  and  the  life  of  the  world  to  come. 

22.  Then  Peter  took  him,  and  began  to  rebuke  him,  saying,  Be  it  far 
from  thee,  Lord :  this  shall  not  be  unto  thee. 

Man,  blind  as  he  is,  is  always  ready  to  find  fault  with  the 
conduct  of  God,  and  to  judge  of  his  ways  and  designs.  Hu 
man  reason  cannot  comprehend  that  it  is  necessary  to  be 
crucified  in  this  world ;  much  less  can  it  reconcile  the  belief 
of  Christ's  incarnation  and  divinity  with  his  sufferings  and 
death.  The  more  what  he  has  done  and  suffered  for  us  is 
above  the  reach  of  our  understanding,  the  more  adorable  also 
is  his  wisdom  and  love;  and  the  more  unbounded,  and  without 
reserve,  ought  our  gratitude  and  fidelity  to  be. 

23.  But  he  turned,  and  said  unto  Peter,  Get  thee  behind  me,  Satan : 
thou  art  an  offence  unto  me :  for  thou  savourest  not  the  things  that  be 
of  God,  but  those  that  be  of  men. 

Whoever  is  against  the  cross  of  Christ  becomes  his  enemy. 
Nothing  was  in  appearance  more  reasonable  than  these  hu 
man  sentiments ;  but  how  contrary  are  they  to  those  of  faith ! 
Peter,  who  but  this  moment  was  blessed  and  enlightened  by 
God,  falls  back  on  a  sudden  into  the  darkness  of  human 
reason,  and  becomes  an  adversary  and  an  offence  to  Jesus 
Christ  himself.  Let  us  from  hence  learn  the  difference  which 


CHAPTER    XVI.  211 

there  is  between  man  when  assisted  by  grace,  and  when  left 
to  himself.  Let  us  continue  humble  under  that  light  and 
strength  which  may  be  taken  from  us  in  a  moment.  Let  us 
look  upon  every  person  whatever  as  our  enemy,  who  attempts 
to  divert  us  from  the  ways  of  God.  False  friendship  and 
carnal  tenderness  can  inspire  us  with  none  but  human  affec 
tions,  and  such  as  are  contrary  to  the  love  of  mortification 
and  the  cross. 

SECT.  V. — THE    CHRISTIAN   LIFE. 

24.  ^[  Then  said  Jesus  unto  his  disciples,  If  any  man  will  come  after 
me,  let  him  deny  himself,  and  take  up  his  cross,  and  follow  me. 

The  principles  of  the  Christian  life  are,  First,  To  have  a 
sincere  desire  to  belong  to  Christ.  Secondly,  To  renounce 
the  inclinations  of  self-love.  Thirdly,  To  embrace  the  con 
dition  which  God  has  appointed  for  us,  to  perform  the  obliga 
tions  of  it,  and  to  undergo  the  troubles  which  we  meet  with  in 
it,  and  the  contradictions  and  oppositions  of  men.  Fourthly, 
To  do  all  in  the  spirit  of  Christ,  and  to  imitate  him.  Abun 
dance  of  people  glory  in  professing  to  follow  him,  but  very 
few  comply  with  what  he  requires  in  order  thereto.  A  man, 
when  full  of  himself  and  void  of  God,  is  but  a  burden  to  him 
self;  whereas  he  is  in  a  condition  to  walk  very  fast  toward 
heaven  when  he  is  filled  with  God,  and  has  taken  up  the  cross 
of  Christ.  This  is  a  paradox,  which  to  the  spirit  of  man  is 
incomprehensible;  but  thine,  0  Jesus,  makes  thy  true  disci 
ples  easily  comprehend,  love,  and  put  in  practice. 

25.  For  whosoever  will  save  his  life  shall  lose  it :  and  whosoever  will 
lose  his  life  for  my  sake  shall  find  it. 

A  fifth  principle  of  the  Christian  life  is,  to  wean  ourselves 
from  the  love  of  the  present  life  and  of  all  the  conveniences 
of  it.  A  sixth  is,  to  have  eternity  always  before  our  eyes. 
The  great  occasion  of  the  loss  of  souls  is,  that  men  are  mind 
ful  only  of  this  life,  and  wholly  taken  up  with  the  care  how 
to  enjoy  it  in  honour,  convenience,  and  abundance.  That 
man  who  neglects  all  these  things,  and  who,  for  thy  sake, 
0  my  Saviour,  despises  life  itself,  is  he  who  shall  certainly 
find  it. 


212  MATTHEW. 

26.  For  what  is  a  man  profited,  if  he  shall  gain  the  whole  world,  and 
lose  his  own  soul?  or  what  shall  a  man  give  in  exchange  for  his  soul? 

A  seventh  principle  is,  to  consider  frequently  that  all  things 
are  unprofitable  to  one  who  loses  his  own  soul.  An  eighth, 
that  this  loss  is  eternally  irreparable.  At  the  time  of  death, 
there  is  nothing  in  the  world  which  a  man  would  not  willingly 
give  for  salvation;  during  life  and  health,  he  does  not  so  much 
as  think  of  it.  While  he  is  able,  he  will  do  nothing  at  all; 
and  he  would  fain  do  all,  when  he  is  no  longer  able  to  do  any 
thing.  What  strange  delusion  is  this !  Will  mankind  nevei 
recover  from  it,  after  so  many  fatal  examples  ? 

27.  For  the  Son  of  man  shall  come  in  the  glory  of  his  Father  with  hia 
angels ;  and  then  he  shall  reward  every  man  according  to  his  works. 

A  ninth  principle  of  the  Christian  life  is,  frequently  to 
exercise  our  faith  upon  the  last  judgment;  and  to  beseech  God 
to  give  us  a  salutary  dread  and  apprehension  of  it.  That  we 
should  deny  ourselves,  take  up  our  cross,  follow  Christ,  and 
be  ready  to  lose  our  lives  for  his  sake,  are  not  matters  of  bare 
advice  or  counsel,  but  an  indispensable  law;  since  according 
to  the  performance  or  omission  of  these  works  we  shall  be 
judged.  Those  who  will  not  acknowledge  the  necessity  of 
works,  shall  find  it  at  that  dreadful  tribunal.  The  glorious 
coming  of  Christ  at  the  end  of  the  world  is  a  truth  in  religion 
generally  known,  yet  that  whereon  men  do  not  sufficiently 
exercise  their  faith,  their  fear,  and  their  love. 

28.  Verily  I  say  unto  you,  There  be  some  standing  here,  which  shall 
not  taste  of  death,  till  they  see  the  Son  of  man  coming  in  his  kingdom. 

In  the  last  place,  a  tenth  principle  of  the  Christian  life  is, 
to  encourage  ourselves  with  the  hope  and  expectation  of  that 
glory  which  Christ  has  prepared  for  those  who  suffer  with  and 
for  him.  A  specimen  of  this  was  seen  by  three  apostles  on 
the  holy  mountain, — and  every  one  of  them  beheld  him  glorious 
after  his  resurrection ;  but  that  which  we  all  see  of  his  glory 
in  the  Scriptures,  and  of  the  reign  of  his  Spirit  in  the  world, 
is  more  certain  than  any  other  knowledge,  even  than  that 
which  the  apostles  had  at  his  transfiguration. 


CHAPTER    XVII.  213 


CHAPTER  XVII. 

SECT.  I. — THE   TRANSFIGURATION   OF   CHRIST. — ST.  JOHN   THE 
BAPTIST   CALLED   ELIAS. 

1.  AND  after  six  days  Jesus  taketh  Peter,  James,  and  John  his  bro 
ther,  and  bringeth  them  up  into  a  high  mountain  apart, 

Jesus  discovers  his  glory  on  Mount  Tabor  to  none  but  those 
whom  he  designs  should  be  witnesses  of  his  agonies  on  the 
Mount  of  Olives.  Few  understand  these  mysteries  by  a  lively 
and  true  Christian  faith.  In  order  so  to  do,  and  to  live  by 
the  belief  of  them,  it  is  necessary  for  a  man  to  withdraw  from 
the  world,  to  raise  himself  from  the  earth  by  prayer,  and  to 
follow  Christ  in  imitating  his  example.  God  advances  whom 
he  thinks  fit  to  extraordinary  favours.  He  makes  a  distinc 
tion  even  among  the  apostles  as  to  these,  to  show  that  he  is 
master  of  his  own  gifts,  and  that  no  one  ought  to  be  jealous 
of  the  advantages  of  his  colleagues. 

2.  And  was  transfigured  before  them :  and  his  face  did  shine  as  the 
sun,  and  his  raiment  was  white  as  the  light. 

Christ  prepares  his  disciples  for  sufferings,  and  kindles  in 
them  the  desire  of  eternal  happiness,  by  giving  them  proper 
consolations,  and  foretastes  of  the  beatific  vision.  He  takes 
all  sorts  of  appearances,  and  enters  into  all  conditions  for  the 
good  of  his  church,  on  purpose  to  teach  the  most  exalted  pas 
tors  to  regulate  their  conduct,  and  to  fashion  their  external 
behaviour,  so  as  may  best  answer  the  occasions  of  the  faith 
ful,  and  the  edification  of  their  neighbour.  He  makes  even 
the  senses  serviceable  to  faith,  though  they  seem  quite  con 
trary  thereto ;  and  this  is  what  we  ought  to  endeavour  at  in 
the  instructions  which  we  are  obliged  to  give  others.  This 
brightness  of  glory,  wherein  Christ  appears  to  these  three 
apostles,  confirms  the  confession  which  St.  Peter  made  of  his 
divinity,  fortifies  this  apostle  against  the  trouble  which  the  pre 
diction  of  his  sufferings  gave  him,  and  encourages  all  Christians 
to  the  practice  of  the  doctrines  of  self-denial  and  the  cross. 


214  M  A  T  T  H  E  W. 

3.  And,  behold,  there  appeared  unto  them  Moses  and  Elias  talking 
with  him. 

The  law  and  the  prophets  give  witness  to  Christ,  and 
scarcely  speak  but  of  him;  he  who  seeks  any  other  thing 
therein,  besides  the  Son  of  God  and  his  church,  reads  them 
not  like  a  Christian.  In  the  prophetical  and  figurative  parts 
of  the  Scripture,  we  see  nothing  worthy  of  God,  unless  we 
consider  them  together  with  Christ,  and  behold  him  repre 
sented  in  those  shadows. 

4.  Then  answered  Peter,  and  said  unto  Jesus,  Lord,  it  is  good  for  us 
to  be  here:  if  thou  wilt,  let  us  make  here  three  tabernacles ;  one  for  thee, 
and  one  for  Moses,  and  one  for  Elias. 

Let  us  not  set  our  hearts  upon  outward  comforts ;  the  sweet 
ness  of  them  is  apt  to  make  men  forget  the  necessity  of  pass 
ing  through  sufferings  in  their  way  to  heaven.  We  are  dis 
posed  to  lay  hold  of  the  first  object  which  presents  itself,  when 
it  flatters  our  inclination  toward  ease  and  pleasure.  But  we 
ought  still  to  mistrust  it,  and  give  ourselves  time  to  reflect, 
that  we  may  see  whether  it  agree  with  the  rule  of  our  duties, 
and  with  the  will  and  designs  of  God  concerning  us.  If  this 
small  drop  of  vision  put  St.  Peter  into  an  ecstasy,  my  God, 
what  effect  will  that  torrent  of  delights  have  with  which  thou 
wilt  fill,  and,  as  it  were,  inebriate  thy  elect ! 

5.  While  he  yet  spake,  behold,  a  bright  cloud  overshadowed  them: 
and  behold  a  voice  out  of  the  cloud,  which  said,  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased;  hear  ye  him. 

Let  us  receive,  with  a  particular  respect,  that  which  the 
Father  himself  declares  to  us  concerning  his  Son.  According 
to  this  gospel  of  the  eternal  Father,  we  must  believe  in  Jesus 
Christ  as  Son  of  God,  and  be  persuaded  that  the  Father  loves 
no  person,  nor  is  pleased  with  any  thing,  but  in  his  Son ;  and 
we  must  attentively  hear  him  as  our  Master  and  our  law.  See 
here  that  which  God  does  continually  in  the  hearts  of  men. 
To  enlighten  them,  to  make  them  fruitful  in  good  works,  to 
extinguish  or  allay  the  heat  of  concupiscence :  these  are  so 
many  effects  of  the  grace  of  Christ,  denoted  by  the  bright 
cloud ;  and  which  neither  the  letter  of  the  law,  nor  the  shadows 
of  sacrifices,  nor  the  preaching  of  the  prophets,  were  able  to 


CHAPTER    XVII.  215 

produce.  Jesus  Christ  alone  does  it,  by  speaking  to  the  heart, 
of  which  he  only  is  the  Master  and  Instructor.  He  alone, 
therefore,  can  make  it  hear  effectually,  so  as  to  obey,  love, 
follow,  and  imitate  him.  Speak,  Lord,  to  my  heart;  but 
speak  with  authority,  as  the  only  Son  of  God,  as  the  personal 
truth,  and  the  principle  of  that  love  which  existed  from  all 
eternity. 

6.  And  when  the  disciples  heard  it,  they  fell  on  their  face,  and  were 
sore  afraid.  7.  And  Jesus  came  and  touched  them,  and  he  said,  Arise, 
and  be  not  afraid.  8.  And  when  they  had  lifted  up  their  eyes,  they  saw 
no  man,  save  Jesus  only. 

Great  and  extraordinary  truths  fill  the  mind  at  first  with 
fear.  Jesus  Christ  dispels  it,  by  touching  us  with  the  internal 
hand  of  his  grace,  giving  us  the  love  and  practice  of  these 
truths,  and  removing  every  thing  but  himself  from  before  our 
eyes.  Earth  is  not  the  place  for  large  communications  from 
God ;  man,  encumbered  with  flesh,  is  incapable  either  of  see 
ing  or  understanding  the  wonders  of  eternity.  Let  us  be 
content  to  adore  them  by  the  light  of  faith,  and  in  the  eternal 
Word,  veiled  and  overshadowed  with  the  cloud  of  our  flesh. 

9.  And  as  they  came  down  from  the  mountain,  Jesus  charged  them, 
saying,  Tell  the  vision  to  no  man,  until  the  Son  of  man  be  risen  again 
from  the  dead. 

Thus  God  frequently  casts  into  the  heart  truths  which, 
like  seeds  sown  late,  produce  only  backward  fruits.  We  must 
not  neglect  to  sow  the  heart  of  sinners,  though  it  seem  as  if 
it  were  dead,  and  like  ground  in  the  winter  season ;  the  spring 
of  grace,  and  time  of  resurrection,  may  possibly  come  even 
for  such.  There  is  a  time  to  live  retired,  and  a  time  to  ap 
pear  in  the  world ;  a  time  to  make  known  the  greatest  truths, 
and  a  time  to  conceal  them ;  a  prudent  pastor  knows  how  to 
adapt  himself  to  the  capacity  of  the  weak. 

10.  And  his  disciples  asked  him,  saying,  "Why  then  say  the  scribes 
that  Elias  must  first  come  ? 

The  wit  of  man  still  discovers  some  contradiction  in  the 
mysteries  of  religion ;  a  tractable  disciple  humbly  desires  that 
instruction  which  he  needs.  Those  teachers  who  have  not 
the  true  knowledge  of  the  Scriptures,  nor  the  Spirit  of  God 


216  MATTHEW. 

to  understand  them,  are  good  for  nothing  but  to  perplex  those 
whom  they  should  instruct  and  prepare  for  the  coming  of 
Jesus  Christ.  To  lull  sinners  asleep,  persuading  them  that 
the  time  of  death,  which  to  every  one  is  the  second  coming 
of  Christ,  is  yet  at  a  great  distance,  is  full  as  dangerous  as 
it  was  to  believe  that  the  time  of  his  first  appearance  was  not 
come,  as  the  doctors  of  the  law  did,  confounding  the  one  with 
the  other. 

11.  And  Jesus  answered  and  said  unto  them,  Elias  truly  shall  first 
come,  and  restore  all  things. 

It  is  out  of  mercy  that  Christ  will  have  harbingers  or  fore 
runners.  God  does  not  intend  to  surprise,  but  to  awaken,  sin 
ners.  All  preachers  of  repentance  are  the  harbingers  of 
Jesus  Christ.  It  is  by  means  of  this,  that,  like  John  and 
Elias,  they  labour  to  restore  all  things,  in  reclaiming  and 
bringing  sinners  back  to  the  obedience  and  piety  of  the 
fathers  of  their  faith. 

12.  But  I  say  unto  you,  That  Elias  is  come  already,  and  they  knew 
him  not,  but  have  done  unto  him  whatsoever  they  listed.     Likewise  shall 
also  the  Son  of  man  suffer  of  them.    13.  Then  the  disciples  understood 
that  he  spake  unto  them  of  John  the  Baptist. 

There  is  no  age,  no  time,  in  which  there  does  not  arise 
some  Elias,  some  imitator  of  his  zeal,  to  exclaim  and  inveigh 
against  the  violation  of  God's  law  and  the  profaners  of  his 
worship,  to  preach  repentance  to  sinners,  and  to  publish  the 
truth  to  the  great.  Wo  to  those  who  know  him  not,  who  stop 
their  ears,  and  who  are  the  occasion  of  his  sufferings !  To 
suffer,  is  the  lot  and  portion  of  Jesus  Christ  and  his  ministers. 
It  is  good  to  look  upon  every  preacher  as  our  Elias,  as  the 
last  whom  God  designs  to  send  to  proclaim  to  us  the  coming 
of  Christ,  and  to  excite  us  to  prepare  his  way  by  repentance. 

SECT.  II. — THE  LUNATIC   CURED. — THE   POWER,  OF  FAITH — 
OF   PRAYER   AND   FASTING. 

14.  fl  And  when  they  were  come  to  the  multitude,  there  came  to  him 
a  certain  man,  kneeling  down  to  him,  and  saying,  15.  Lord,  have  mercy 
on  my  son ;  for  he  is  lunatic,  and  sore  vexed :  for  ofttimes  he  falleth  into 
the  fire,  and  oft  into  the  water. 

The  rage  and  power  of  the  devil  against  man,  in  conse- 


CHAPTER   XVII.  217 

quence  of  sin,  is  expressed  by  the  sad  usage  which  this  lunatic 
suffers.  The  devil,  in  bodily  possessions  as  well  as  spiritual 
possessions,  knows  how  to  take  advantage  of  the  constitution, 
and  of  natural  causes  and  dispositions,  in  order  to  conceal 
himself.  Some  of  these  are  as  contrary  as  fire  and  water. 
Would  to  God  the  sinner  were  as  thoroughly  sensible  of  the 
misery  of  his  soul,  and  the  spiritual  illusions  of  the  devil,  as 
this  father  is  of  those  under  which  his  son  labours !  See  here 
the  first  steps  toward  conversion;  to  approach  Christ,  to 
humble  ourselves  in  his  presence,  earnestly  to  pray  to  him, 
and  with  confidence  to  lay  our  misery  before  him. 

16.  And  I  brought  him  to  thy  disciples,  and  they  could  not  cure  him. 
God  often  permits  his  ministers  to  be  unsuccessful  in  the 

cure  of  souls,  both  through  a  just  judgment  on  the  latter,  and 
that  he  may  teach  the  former  to  expect  all  from  Christ,  and 
to  refer  their  good  success  to  him ;  that  he  may  purify  their 
hearts  by  shame  and  humiliation,  and  oblige  them  to  pray 
more  frequently,  to  know,  and  to  distrust  themselves. 

17.  Then  Jesus  answered  and  said,  0  faithless  and  perverse  genera 
tion,  how  long  shall  I  be  with  you  ?  how  long  shall  I  suffer  you  ?  bring 
him  hither  to  me. 

Nothing  raises  more  indignation  in  Christ  than  a  distrust 
of  his  goodness  and  power  in  healing  our  diseases.  Alas! 
how  many  are  there,  who  present  themselves  before  the  minis 
ters  of  the  church,  and  even  at  the  sacrament,  without  receiv 
ing  the  cure  of  their  souls,  through  the  bad  disposition  of  their 
heart,  which  keeps  Christ  at  a  distance,  because  they  come 
thither  without  faith,  and  with  an  irregular  intention !  Let 
us  be  sure  not  to  imagine  that  these  words  of  Christ  betray 
any  impatience  in  him,  but,  on  the  contrary,  let  us  adore 
therein  his  long  and  unwearied  patience  toward  sinners. 
Harshness  is  only  in  his  words,  gentleness  is  in  his  heart. 

18.  And  Jesus  rebuked  the  devil ;  and  he  departed  out  of  him :  and 
the  child  was  cured  from  that  very  hour. 

Jesus  Christ  is  the  only  person  whom  the  devil  cannot  re 
sist.  There  are  some  souls  whose  cure  God  reserves  to  him 
self  alone,  and  to  whom  all  the  application  of  his  ministers 

VOL.  I.— 19 


218  MATTHEW. 

appears  to  be  utterly  ineffectual.  He  sometimes  does  all 
without  them,  to  the  end  that  they  may  know  that  they  never 
do  any  thing  without  him.  It  is  a  matter  of  the  greatest  im 
portance  for  us,  to  place  our  trust  and  confidence,  not  in  the 
minister,  but  in  Jesus  Christ,  who,  by  the  sole  motion  of  his 
will,  cures  in  an  instant. 

19.  Then  came  the  disciples  to  Jesus  apart,  and  said,  Why  could  not 
we  cast  him  out  ? 

When  we  find  our  endeavours,  with  respect  to  some  souls, 
ineffectual,  we  ought  to  humble  ourselves,  and  to  examine 
before  God  in  prayer  what  obstacles  there  may  be,  on  our 
part,  to  his  grace  and  mercy  toward  them.  Far  be  from  us 
the  pride  of  those  who  never  impute  to  themselves  the  faults 
and  unfruitfulness  of  their  ministry ! 

20.  And  Jesus  said  unto  them,  Because  of  your  unbelief:  for  verily  I 
say  unto  you,  If  ye  have  faith  as  a  grain  of  mustard  seed,  ye  shall  say 
unto  this  mountain,  Remove  hence  to  yonder  place ;  and  it  shall  remove: 
and  nothing  shall  be  impossible  unto  you. 

There  are  perhaps  but  few  ministers  of  Christ  to  whom, 
upon  their  addresses  to  him  in  prayer,  he  might  not  answer 
after  the  same  manner — that  the  weakness  of  their  faith  is  a 
hinderance  to  the  conversion  and  improvement  of  souls.  A 
faith,  which  has  a  perfect  confidence  without  any  presumption ; 
a  holy  boldness  and  liveliness,  not  weakened  by  a  mistaken 
humility,  and  which  can  discern  when  it  is  proper  to  desire 
and  expect  a  miracle,  is  such  a  thing  as  is  not  at  all  common. 
To  remove  pride  out  of  a  sinner's  heart  is  to  remove  a  moun 
tain.  This  can  be  the  work  only  of  a  great  faith;  and  this 
faith  must  be,  at  the  same  time,  both  the  fruit  and  the  seed 
of  many  prayers,  and  of  a  penitential  life. 

21.  Howbeit  this  kind  goeth  not  out  but  by  prayer  and  fasting. 

In  order  to  subdue  evil  habits,  we  must  humble  the  mind 
by  prayer,  and  mortify  the  flesh  by  fasting.  This  is  the  duty 
of  the  minister  as  well  as  of  the  penitent.  He  has  no  faith 
at  all,  if  it  do  not  make  him  have  recourse  to  prayer  and  mor 
tification,  which  are  the  natural  effects  thereof.  Faith  causes 
a  man  to  pray,  by  making  him  sensible  of  his  inability  as  to 
all  goodness,  without  the  assistance  of  grace ;  it  disposes  him 


CHAPTER    XVII.  219 

to  lead  a  mortified  life,  by  showing  the  unworthiness  both  of 
the  sinner  and  the  minister. 


SECT.  III. — THE  PASSION  FORETOLD. — CHRIST  PAYS  TRIBUTE. 

22.  fl  And  while  they  abode  in  Galilee,  Jesus  said  unto  them,  The  Son 
of  man  shall  be  betrayed  into  the  hands  of  men  :  23.  And  they  shall  kill 
him,  and  the  third  day  he  shall  be  raised  again.  And  they  were  exceed 
ing  sorry. 

What  will  become  of  the  man  who  shall  fall  into  the  hands 
of  the  living  God,  if  God  suffers  so  much  by  falling  into  the 
hands  of  mortal  men  !  Men  apply  themselves  very  imperfectly 
to  the  consideration  of  the  mysteries  of  salvation,  and  are  af 
fected  with  them  after  too  natural  a  manner.  They  are  unduly 
afflicted  at  the  death  of  Christ,  and  rejoice  not  at  his  resur 
rection  as  they  ought ;  because  death  is  an  approaching  and 
natural  evil,  and  the  resurrection  a  mystery  of  faith.  The 
death  of  Jesus  Christ  should  humble  the  sinner,  but  it  should 
also  fill  him  with  confidence  and  joy.  We  ought  to  humble 
ourselves  for  being  so  miserable  that  nothing  but  the  death 
of  God  could  save  us;  and  to  rejoice  that  the  mercy  of  God 
is  so  great  toward  us  that  he  refused  not  to  be  born  and  to  die 
for  us. 

24.  fl  And  when  they  were  come  to  Capernaum,  they  that  received  tri 
bute  money  came  to  Peter,  and  said,  Doth  not  your  master  pay  tribute  ? 

The  divinity  of  Jesus  Christ,  stooping  thus  low,  confounds 
the  vanity  and  eagerness  of  men  in  defence  of  their  rights. 
He  refuses  no  kind  of  dependence  and  submission,  that  he 
may  make  the  sinner  like  it,  who  has  always  so  great  an  aver 
sion  thereto. 

25.  He  saith,  Yes.     And  when  he  was  come  into  the  house,  Jesus 
prevented  him,  saying,  What  thinkest  thou,  Simon  ?  of  whom  do  the 
kings  of  the  earth  take  custom  or  tribute  ?  of  their  own  children,  or  of 
strangers?   26.  Peter  saith  unto  him,  Of  strangers.     Jesus  saith  unto 
him,  Then  are  the  children  free. 

Christ  does  not  insist  upon  his  rights  as  to  external  and 
temporal  things,  but  only  in  secret  and  among  his  apostles. 
The  clergy  likewise,  after  his  example,  should  not  speak  too 
frequently  to  secular  persons  concerning  this  kind  of  pri- 


220  MATTHEW. 

vileges  annexed  to  their  state ;  nor  the  faithful,  concerning 
Christian  and  evangelical  liberty,  which  dispenses  not  with 
external  laws.  The  Son  of  God,  the  Lord  of  the  temple,  and 
the  true  temple  of  God,  could  not  be  obliged  to  pay  a  tribute 
imposed  by  God's  command  for  the  use  and  service  of  the 
figurative  temple.  To  make  our  prerogatives  known  is  not 
always  vanity ;  nor  to  take  proper  measures  of  receding  from 
them  without  any  prejudice  to  our  right. 

27.  Notwithstanding,  lest  we  should  offend  them,  go  thou  to  the  sea, 
and  cast  an  hook,  and  take  up  the  fish  that  first  cometh  up  ;  and  when 
thou  hast  opened  his  mouth,  thou  shalt  find  a  piece  of  money :  that  take, 
and  give  unto  them  for  me  and  thee. 

It  is  the  duty  of  charity  still  to  prevent  the  occasions  of 
scandal  or  oifence.  Let  us  admire  and  adore  the  poverty  of 
Christ  in  not  having  the  value  of  four  drachms ;  his  obedience 
and  humility  in  paying  them,  though  not  due  ;  his  charity  in 
avoiding,  even  by  an  extraordinary  means,  that  which  might 
have  given  offence  to  the  weak ;  and  his  greatness,  under  his 
humiliation,  in  paying  tribute,  but  paying  it  as  God,  by  an 
act  of  sovereign  power.  They  are  far  from  imitating  Christ 
who  disturb  the  peace,  offend  the  weak,  neglect  the  care  of 
souls,  and  rise  up  against  the  secular  powers,  to  secure  some 
little  temporal  advantage,  and  to  maintain  some  external  pre 
rogatives.  Liberty  and  subjection  agree  very  well  together 
in  a  Christian,  who  by  faith  is  entirely  free  in  respect  of  all 
things  present,  and  becomes  subject  to  every  creature  by 
charity. 


CHAPTER  XVIII. 

SECT.  I. — CHRIST  TEACHES  TO  BE  HUMBLE,  AND  TO  BECOME  A 

CHILD. 

1.  AT  the  same  time  came  the  disciples  unto  Jesus,  saying,  Who  is  the 
greatest  in  the  kingdom  of  heaven  ? 

How  great  and  common  a  misfortune  is  it  for  men  to  think 
of  nothing  but  their  own  greatness,  and  how  to  raise  them 
selves  above  others  !  Ambition  is  no  less  a  vice  of  ecclesias- 


CHAPTER    XVIII.  221 

tical  than  of  secular  persons.  If  the  apostles,  who  had 
forsaken  all,  and  who  had  so  long  had  the  instructions  and 
example  of  Christ  before  their  eyes,  were,  notwithstanding, 
subject  thereto,  who  ought  not  to  be  afraid?  This  passion  is 
sometimes  more  violent,  and  always  more  scandalous  and 
offensive,  in  the  kingdom  of  humility,  than  in  the  world,  which 
is  the  kingdom  of  pride. 

2.  And  Jesus  called  a  little  child  unto  him,  and  set  him  in  the  midst 
of  them, 

It  is  a  duty  of  the  pastoral  charity  to  adapt  ourselves  to 
the  capacity  of  the  weak,  when  we  instruct  them.  Jesus 
Christ  does  not  here  propose  himself,  but  a  little  child,  for  a 
pattern  of  humility.  It  is  the  business  of  our  faith  to  raise 
our  minds  to  that  divine  child,  who  is  free  from  the  defects 
of  the  children  of  Adam,  and  who  has  all  the  perfections  of 
the  only  Son  of  God. 

3.  And  said,  Verily  I  say  unto  you,  Except  ye  be  converted,  and  be 
come  as  little  children,  ye  shall  not  enter  into  the  kingdom  of  heaven. 

He  who  still  continues  under  his  disorderly  habits,  and  who, 
instead  of  abasing  and  humbling  himself,  thinks  of  nothing 
but  becoming  greater  than  he  is, — this  person  certainly  is  not 
in  the  way  of  salvation.  Either  Christ  is  not  truth  itself,  or, 
without  a  true  conversion  and  humility,  there  is  not  the  least 
hope  of  any  place  in  heaven.  There  are  but  too  many  who 
are  children  in  inconstancy,  affection  to  sensible  things,  and 
love  of  toys ;  but  how  few  are  such  in  innocency,  simplicity, 
ignorance  of  evil,  and  docility ! 

4.  "Whosoever  therefore  shall  humble  himself  as  this  little  child,  the 
same  is  greatest  in  the  kingdom  of  heaven. 

What  is  it  to  be  an  evangelical  child  but  to  be  pure  in  mind 
and  body,  to  wish  ill  to  none,  to  be  ready  to  do  good  to  all, 
and  to  have  no  projects  for  advancement,  riches,  honours,  for 
tune,  etc.  ?  This  Christian  childhood  will  make  us  great  in 
the  kingdom  of  heaven.  How  low  do  we  debase  ourselves, 
in  order  to  be  great  on  earth !  To  be  great  in  heaven,  how 
little  do  we  do  !  The  humility  which  pleases  God  is  that  of 
choice  or  of  acceptance,  not  a  natural  meanness  of  heart  and 

19* 


222  MATTHEW. 

spirit.  The  first  place  is  promised  to  that  virtue  which  seems 
the  most  easy,  and  to  the  exercise  of  which  external  things 
are  least  needful ;  for  this  reason,  we  are  certainly  the  less 
to  be  excused  if  we  want  it. 

5.  And  whoso  shall  receive  one  such  little  child  in  my  name  receiv- 
eth  me. 

Jesus  Christ  is  received  in  the  persons  of  the  poor,  but  es 
pecially  of  such  as  are  good  and  virtuous.  In  the  world, 
men  glory  in  entertaining  the  great  and  the  rich :  under  the 
gospel,  the  chief  advantage  lies  in  receiving  those  who  stand 
in  need  of  every  thing  except  the  Spirit  of  Christ.  These 
must  be  received,  not  out  of  human  respects,  nor  ostentation, 
nor  for  our  own  satisfaction,  but  in  the  name  and  for  the  sake 
of  Christ.  This  renders  our  hospitality  truly  Christian. 

SECT.  II. — GIVING  OFFENCE  TO  BE  AVOIDED. — THE  EYE  TO  BE 
PLUCKED  OUT. 

6.  But  whoso  shall  offend*  one  of  these  little  ones  which  believe  in  me, 
it  were  better  for  him  that  a  millstone  were  hanged  about  his  neck,  and 
that  he  were  drowned  in  the  depth  of  the  sea.     [*Fr.  is  an  occasion  of 
falling  and  offence  to.] 

A  violent  death  is  not  so  much  to  be  dreaded  as  the  being, 
through  bad  counsel  or  example,  the  cause  of  the  fall  of  one 
soul.  The  salvation  of  one  soul  is  more  precious  to  God  than 
we  are  able  to  express.  The  more  faith  separates  us  from  the 
world,  renders  us  despicable  in  its  sight,  and  deprives  us  of 
its  protection,  the  more  God  espouses  our  interests,  and  de 
clares  himself  on  our  side.  If,  by  offending  one  single  soul, 
we  thus  draw  on  ourselves  the  indignation  of  God,  how  abomi 
nable  in  his  sight  must  those  needs  be  who  offend  a  whole 
city,  and  by  their  wanton  dresses,  lascivious  and  loose  dis 
courses,  immodest  pictures,  wicked  examples  and  the  like, 
occasion  the  fall  and  ruin  of  a  vast  number  of  souls ! 

7.  fl  Woe  unto  the  world  because  of  offences !  for  it  must  needs  be  that 
offences  come  ;  but  woe  to  that  man  by  whom  the  offence  cometh  ! 

Offence,  or  scandal,  which  destroys  the  generality  of  the 
world,  contributes  to  the  good  of  those  who  love  God,  by  means 


CHAPTER   XVIII.  223 

of  the  good  use  which  charity  causes  them  to  make  of  it.  The 
world  is  the  centre  of  offence,  and  as  it  were  the  throne  where 
on  it  reigns.  Unhappy  is  that  man  who  continues  exposed  to 
it  without  necessity !  Unhappy  likewise  is  he  who  exposes 
others  thereto !  But  most  unhappy  of  all  is  that  person  who 
becomes  an  agent  for  the  world,  and  an  instrument  of  the 
devil,  to  seduce  and  draw  others  into  sin !  The  general  cor 
ruption  of  the  world  is  a  certain  source  of  offences,  but  yet 
imposes  no  manner  of  necessity  on  any  one  to  give  them. 

8.  Wherefore  if  thy  hand  or  thy  foot  offend  thee,  cut  them  off,  and 
cast  them  from  thee :  it  is  better  for  thee  to  enter  into  life  halt  or  maimed, 
rather  than  having  two  hands  or  two  feet  to  be  cast  into  everlasting  fire. 

Man  has  within  himself  occasions  enough  of  sin,  and  needs 
not  seek  for  any  from  without.  He  must  be  ready  to  part 
with  what  is  dearest  to  him,  and  effectually  to  cut  off  all  evil 
actions,  words,  and  inclinations.  This  is  a  circumcision  griev 
ous  to  nature,  but  necessary  to  salvation.  A  friend  who  does 
us  all  the  good  offices  imaginable,  but  who,  being  an  enemy  to 
our  piety,  hinders  us  from  serving  God,  is  a  necessary  hand, 
which,  notwithstanding,  must  be  cut  off.  A  visit  where  a  man 
meets  with  dangerous  objects,  which  is  attended  with  loss 
of  time,  occasions  of  evil-speaking,  distraction  of  mind,  and 
other  temptations  to  sin,  is  a  foot  which  we  are  likewise 
obliged  to  cut  off. 

9.  And  if  thine  eye  offend  thee,  pluck  it  out,  and  cast  it  from  thee :  it 
is  better  for  thee  to  enter  into  life  with  one  eye,  rather  than  having  two 
eyes  to  be  cast  into  hell  fire. 

Let  us  make  no  scruple  of  retrenching  the  curiosity  of  our 
senses  and  understanding,  as  a  thing  very  dangerous;  since, 
by  means  of  this  beneficial  blindness,  we  may  attain  to  that 
sublime  knowledge  of  God  and  Christ  wherein  eternal  life 
does  consist.  An  immodest  picture,  of  what  price  soever  it 
be, — a  lascivious,  scurrilous,  or  licentious  book, — a  dangerous 
object, — each  of  these  is  an  eye,  which  must  be  plucked  out. 
A  director  of  the  conscience,  be  his  abilities  ever  so  great,  yet 
if,  by  any  criminal  or  imprudent  affection,  he  become  an  ob 
stacle  to  the  salvation  or  perfection  of  himself,  or  the  person 
under  his  care,  is  an  eye  which  this  person  must  cast  away. 


224  MATTHEW. 

10.  Take  heed  that  ye  despise  not  one  of  these  little  ones;  for  I  say 
unto  you,  That  in  heaven  their  angels  do  always  behold  the  face  of  my 
Father  which  is  in  heaven. 

Great  reason  has  the  Son  of  God  to  caution  us  against 
despising  his  little  ones,  and  honest  persons  of  simplicity  and 
innocence ;  for  almost  all  mankind  is  guilty  of  this  vice,  and 
scarce  any  one  sensible  of  it.  How  can  a  man  despise  those 
who  belong  to  God,  and  count  it  a  small  matter  to  induce 
them  to  sin,  and  expose  them  to  destruction  by  bad  example 
or  advice  ?  Is  not  this  to  oppose  God  himself,  who  takes  so 
much  care  to  preserve  them,  First,  By  his  providence,  which 
watches  over  them  particularly  by  means  of  his  angels  ? 
They  who  have  no  respect  for  these  little  ones  on  account  of 
the  care  which  is  taken  of  them  by  those  angels  who  stand  in 
the  presence  of  God  and  always  behold  his  face,  ought  at 
least  to  forbear  hurting  them  for  fear  of  such  powerful  pro 
tectors.  The  doctrine  of  guardian  angels  is  authorized  by 
Christ.  God  makes  every  thing  subservient  to  the  guidance, 
protection,  and  salvation  of  men  ;  and  they  very  seldom  re 
flect  upon  it.  In  promoting  the  welfare  of  souls,  let  us  still 
have  God  before  our  eyes ;  and  let  us  do  all  for  his  sake,  and 
in  his  presence.  This  is  a  disposition  which  priests,  the  visi 
ble  angels  of  the  faithful,  ought  above  all  things  to  imitate  in 
the  invisible  angels. 

11.  For  the  Son  of  man  is  come  to  save  that  which  was  lost. 

A  second  reason  against  offending  those  who  belong  to  God, 
is  because  he  has  loved  them  so  exceedingly  as  to  give  his  own 
Son  for  them.  Who  can  either  doubt  or  wonder  as  to  God's 
sending  his  angels  for  the  service  of  souls,  after  he  has  sent 
his  own  Son  to  serve  them  even  with  his  blood  ?  They  do  what 
they  can  to  destroy  the  workmanship  of  Christ,  who,  by  means 
of  scandal  or  offence,  cause  those  to  relapse  into  sin  whom  he 
by  his  labours  and  sufferings  has  rescued  and  cleansed  from  it. 

SECT.  III. — THE    STRAYED    SHEEP. 

12.  How  think  ye?  if  a  man  have  a  hundred  sheep,  and  one  of  them 
be  gone  astray,  doth  he  not  leave  the  ninety  and  nine,  and  goeth  into 
the  mountains,  and  seeketh  that  which  is  gone  astray? 

Let  us  learn  from  hence,  what  charity  and  pastoral  care  is 


CHAPTER    XVIII.  225 

due  to  those  souls  which  are  not  in  the  way  of  salvation.  It 
is  a  rule  to  be  observed  by  pastors,  to  apply  themselves  most 
to  those  souls  whose  wants  are  greatest.  It  is  contrary  to 
the  order  of  the  duties  incumbent  on  a  true  pastor,  and  to  the 
example  of  Christ,  for  a  man  to  be  wholly  taken  up  in  the 
spiritual  direction  of  persons  far  advanced  in  the  way  to 
heaven, — a  work  which  is  pleasant  and  easy;  and  entirely  to 
neglect  such  as  are  gone  astray,  the  bringing  back  of  whom 
requires  abundance  of  pains,  application,  and  prayer.  It  is 
the  indispensable  duty  of  one  of  thk  profession  to  leave  those 
who  too  industriously  seek,  and  without  any  necessity  follow 
him ;  and  to  hasten  after  such  as  fly  from  him,  of  whom  God 
will  certainly  demand  an  account  at  his  hands. 

13.  And  if  so  be  that  he  find  it,  verily  I  say  unto  you,  he  rejoiceth 
more  of  that  sheep,  than  of  the  ninety  and  nine  which  went  not  astray. 

Is  it  not  a  sufficient  motive  to  engage  a  man  to  apply  him 
self  to  the  conversion  of  souls,  by  ministerial  cares,  prayers, 
and  good  works,  to  know  that  it  occasions  so  much  joy  in  the 
church?  The  more  we  have  grieved  the  church  and  afflicted 
Christ  by  our  corrupt  and  irregular  life,  the  more  earnestly 
ought  we  to  endeavour  to  raise  in  them  this  kind  of  joy, 
by  contributing  to  the  conversion  of  others.  In  order  to 
comprehend  the  good  Shepherd's  joy  on  this  account,  it  is 
necessary  to  comprehend  his  love  toward  souls, — but  who  is 
able  to  do  this?  If  we  would  have  some  idea  of  it  which 
comes  near  the  truth,  let  us  judge  of  it  by  his  descent  from 
heaven  to  be  incarnate,  by  the  labours  of  his  life,  and  by  the 
pain  arid  ignominy  of  his  death. 

14.  Even  so  it  is  not  the  will  of  your  Father  which  is  in  heaven,  that 
one  of  these  little  ones  should  perish. 

To  cause  any  of  the  elect  to  sin  is  to  thwart  God's  designs 
concerning  them ;  by  our  bad  example  to  give  the  least  of  our 
brethren  an  occasion  of  offence  or  falling,  is  to  oppose  his 
providence  in  the  appointment  of  angels,  and  his  love  in  the 
mission  of  his  Son.  Let  the  world  and  the  devil  do  their 
utmost  to  corrupt  and  destroy  those  whom  God,  with  the  ten 
derness  of  a  father,  loves  to  eternity ;  not  one  of  them  shall 
perish!  They  are  little,  together  with  Christ,  in  this  life: 

p 


226  MATTHEW. 

they  shall  with  him  be  great  in  heaven.  Grant,  0  my  God, 
that  we  may  all  concur  with  the  designs  of  thy  mercy  toward 
these  souls,  and  toward  our  own;  and  that  we  may  be  of  the 
number  of  these  little  ones,  whose  salvation  is  secured  by  thy 
will  and  adorable  election ! 

SECT.  IV. — BROTHERLY  REPROOF. 

15.  T[  Moreover  if  thy  brother  shall  trespass  against  thee,  go  and  tell 
him  his  fault  between  thee  and  him  alone:  if  he  shall  hear  thee,  thou 
hast  gained  thy  brother. 

It  is  not  enough  for  a  man  not  to  make  his  brother  fall ; 
if  he  be  fallen  of  himself,  he  must  raise  him  up.  Can  we  see 
a  soul  ready  to  perish  through  a  breach  of  charity  toward  us, 
and  not  be  concerned  at  it?  This  is  to  be  wanting  ourselves 
in  that  charity  which  we  owe  him.  There  often  needs  no 
more  than  a  step,  a  word,  or  a  small  advance  on  our  part,  to 
open  the  eyes  and  heart  of  such  a  weak  person, — is  the  re 
fusing  so  small  a  thing  consistent  with  imitating  Christ  ?  We 
must  neither  revenge  ourselves  on  him  who  has  offended  us, 
nor  neglect  his  salvation.  This  is  the  first  rule  to  be  observed 
in  reproving  our  brother ;  in  doing  which,  charity  must  spare 
the  confusion,  and  tenderly  manage  the  weakness  of  the  per 
son  reproved.  Brotherly  reproof  is  certainly  a  duty;  but  it 
is  one  also  to  give  it  after  a  useful  manner,  so  as  not  to  wound 
our  brother  instead  of  curing  him,  and  so  as  to  avoid  every 
thing  which  may  render  our  admonition  fruitless,  or  perhaps 
hurtful,  which  it  must  necessarily  be,  if  delivered  in  a  harsh, 
haughty,  indiscreet,  or  public  way. 

16.  But  if  he  will  not  hear  thee,  then  take  with  thee  one  or  two  more, 
that  in  the  mouth  of  two  or  three  witnesses  every  word  may  be  established. 

The  second  step  to  be  taken  in  brotherly  reproof  is  to  use 
prudence,  in  order  to  excite  the  sinner's  shafrie  and  fear,  and 
thereby  to  awake  him  from  his  drowsiness.  It  is  not  enough 
for  us  to  do  something  toward  the  salvation  of  our  brother : 
we  must  use  all  proper  methods  to  procure  it.  It  is  charity 
and  prudence  to  take  care  to  prevent  his  denying  his  fault, 
and,  at  the  same  time,  not  to  make  it  public  ourselves. 

17.  And  if  he  shall  neglect  to  hear  them,  tell  it  unto  the  church:  but 


CHAPTER    XVIIT.  227 

if  he  neglect  to  hear  the  church,  let  him  be  unto  thee  as  a  heathen  man 
and  a  publican. 

The  third  rule  of  reproof  is,  zealously  to  have  recourse  to 
authority,  in  order  to  discover  the  sin,  without  intending  to 
defame  the  sinner.  The  fourth  and  last  rule,  which  charity, 
prudence,  and  zeal  oblige  us  to  observe  in  reproving  our 
brethren,  is  to  exclude  the  incorrigible  person  from  all  so 
ciety  to  prevent  the  infection  of  others,  and  to  hasten  his 
amendment.  Excommunication  is  the  last  remedy,  but  such 
as  is  extraordinary,  and  reserved  for  the  incorrigible  in  the 
case  of  enormous  sins.  The  church  alone  has  authority  to 
exercise  it  by  the  chief  pastors,  with  the  presumed  consent  at 
least  of  the  whole  body.  They  who,  having  deserved  excom 
munication,  despise  it,  know  not  what  it  is  to  be  in  God's  sight 
no  other  than  a  heathen,  and  to  have  neither  him  for  a  Father, 
nor  Christ  for  a  Saviour,  nor  the  church  for  a  mother,  nor 
Christians  for  brethren. 

SECT.  V. — THE    POWER   OF   THE    KEYS. 

18.  Verily  I  say  unto  you,  Whatsoever  ye  shall  bind  on  earth  shall 
be  bound  in  heaven ;  and  whatsoever  ye  shall  loose  on  earth  shall  be 
loosed  in  heaven. 

How  much  is  the  judgment  of  the  church  on  an  obstinate 
sinner  to  be  dreaded,  since  it  is  ratified  in  heaven !  God 
binds  and  looses  all  those  who  are  bound  and  loosed  on  earth, 
because  no  person  is  truly  bound  or  loosed  who  is  not  so 
justly.  A  man  may  be  excommunicated  externally,  and  to 
the  eyes  of  men,  without  being  really  so  either  on  earth  or 
in  heaven.  Let  us  be  more  afraid  of  one  single  sin  than  of 
all  the  excommunications  in  the  world;  since  these  can  be 
only  the  punishment  or  remedy  of  sin,  and  without  it  are  no 
thing  at  all. 

19.  Again  I  say  unto  you,  That  if  two  of  you  shall  agree  on  earth  as 
touching  any  thing  that  they  shall  ask,  it  shall  be  done  for  them  of  my 
Father  which  is  in  heaven. 

God  is  found  in  union  and  agreement.  Nothing  is  more 
efficacious  in  prayer.  When  we  are  united  to  Jesus  Christ, 
and  offer  up  our  prayers  through  his  mediation,  it  is  he  him 
self  who  prays,  his  merits  which  ask,  his  love  which  entreats, 


228  MATTHEW. 

his  heart  which  groans,  his  blood  which  intercedes ;  and  it  is 
the  Son  who  obtains  all  from  his  Father.  This  shows  the  ad 
vantages  of  prayer  made  in  common;  of  Christian  societies, 
where  God  is  served,  as  it  were,  with  one  heart  and  one  soul ; 
but  above  all,  of  the  great  society  of  the  church,  where  we  are 
united  in  the  body  and  by  the  Spirit  of  Jesus  Christ. 

20.  For  where  two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them. 

Where  charity  is,  there  is  Christ ;  where  division  is,  there 
is  the  evil  spirit.  A  Christian  family  which,  in  choosing  the 
state  of  marriage,  has  sought  God  alone,  which  brings  up  chil 
dren  only  for  him,  and  which  does  all  the  good  that  lies  within 
its  sphere,  may  be  assured,  by  virtue  of  this  promise,  that 
Christ  is  present  in  the  midst  of  it  in  a  very  particular  man 
ner.  How  great  respect  is  due  to  councils,  wherein  the  whole 
church  is  assembled  by  its  pastors,  for  the  illustration  of  the 
truth,  the  reformation  of  manners,  the  establishment  of  dis 
cipline,  and  the  interpretation  of  the  Scriptures ! 

SECT.  VI. — FORGIVENESS    OF   INJURIES. — THE   DEBT   OF   TEN 
THOUSAND   TALENTS. 

21.  1f  Then  came  Peter  to  him,  and  said,  Lord,  how  oft  shall  my  bro 
ther  sin  against  me,  and  I  forgive  him?  till  seven  times? 

It  is  a  very  dangerous  thing  for  a  man  to  be  unwilling  to 
do  any  more  good  than  just  what  he  thinks  precisely  necessary 
to  salvation.  Self-love  is  always  on  its  guard,  always  afraid 
of  going  too  far,  and  of  giving  too  much.  Nothing  is  more 
difficult  than  the  forgiveness  of  injuries  to  corrupt  nature, 
which  is  still  seeking  pretences  to  evade  this  duty  more  than 
any  other.  Men  seldom  consult  casuists,  but  when  it  is  to 
justify,  if  possible,  their  natural  and  corrupt  inclinations. 

22.  Jesus  saith  unto  him,  I  say  not  unto  thee,  Until  seven  times :  but, 
Until  seventy  times  seven. 

Charity  is  an  immense  and  eternal  debt;  and,  by  conse 
quence,  the  love  of  enemies  and  the  forgiveness  of  injuries 
must  have  no  bounds  in  the  heart,  though  they  admit  of  some 
in  the  external  behaviour.  God  and  Christ  have  loved  us 
without  measure,  and  that  even  while  we  were  enemies,  and 


CHAPTER   XVIII.  229 

have  freely  pardoned  all  our  sins ;  and  yet  we  deliberate  nicely 
how  far  our  love  of  enemies  and  our  forgiveness  of  injuries 
are  to  extend ! 

23.  fl  Therefore  is  the  kingdom  of  heaven  likened  unto  a  certain  king, 
which  would  take  account  of  his  servants. 

If  we  consider  the  lives  of  the  generality  of  men,  can  we 
believe  that  they  are  persuaded  they  must  give  an  account  of 
all  their  actions  at  death  and  judgment?  It  is  with  respect 
to  this  duty  of  forgiving  injuries,  chiefly,  that  a  pastor  ought 
to  set  before  his  people's  eyes  the  judgment  of  God;  because, 
on  their  performance  of  it,  he  has  engaged  to  remit  every 
thing,  and,  on  their  refusal,  he  refuses  to  show  any  mercy. 

24.  And  when  he  had  begun  to  reckon,  one  was  brought  unto  him, 
which  owed  him  ten  thousand  talents. 

How  many  debts  have  we  contracted  toward  God,  if  we 
consider  that  all  our  time,  all  our  thoughts,  desires,  words, 
and  actions  are  his  due !  We  may  find  on  earth  ten  thousand 
talents ;  but  where  can  we  find  a  sum  sufficient  to  satisfy  God's 
justice  for  one  single  sin,  unless  he  himself  give  us  wherewith 
to  pay  it !  Let  us  all  look  upon  ourselves  in  the  person  of 
this  miserable  debtor ;  and  yet  in  him  we  can  see  nothing  but 
only  a  shadow  of  our  own  misery. 

25.  But  forasmuch  as  he  had  not  to  pay,  his  lord  commanded  him  to 
be  sold,  and  his  wife,  and  children,  and  all  that  he  had,  and  payment  to 
be  made. 

There  is  no  sinner  but  is  utterly  insolvent,  in  respect  of  the 
divine  justice,  if  he  be  judged  without  mercy.  God  cannot 
sell  the  sinner,  nor  alienate  the  right  which  he  has  over  him ; 
but  the  sinner  sells  himself  to  sin  and  to  the  devil  for  a  mo 
ment's  satisfaction.  It  is  the  very  height  of  misery  for  God 
to  leave  the  sinner  in  the  hands  of  him  to  whom  he  has  sold 
himself;  and  this,  to  be  under  him  not  as  a  proprietor,  but 
executioner.  A  damned  soul,  who  has  no  longer  any  share 
in  Christ,  has  not  wherewith  to  pay  his  debts ;  and  for  this 
reason  his  punishment  will  have  no  end. 

26.  The  servant  therefore  fell  down,  and  worshipped  him,  saying, 
Lord,  have  patience  with  me,  and  I  will  pay  thee  all. 

A  sinner,  who  sees  his  own  poverty,  has  no  other  remedy 

VOL.  I.— 20 


230  MATTHEW. 

left  but  these  four  dispositions:  (1.)  A  sincere  humiliation  of 
heart.  (2.)  A  fervent  prayer.  (3.)  An  application  full  of 
hope  to  the  patience  of  God.  (4.)  A  real  desire  and  firm 
resolution  of  satisfying  God  to  the  utmost  of  his  power  by  re 
pentance.  It  is  no  presumption  in  a  man  who  has  nothing 
to  promise  the  payment  of  all,  provided  he  depend,  not  on 
himself,  but  on  the  patience  of  God  and  the  merits  of  Jesus 
Christ.  The  value  of  these  is  infinite;  and  from  hence  the 
repentance  of  a  Christian  receives  all  its  worth.  A  man  can 
not  have  too  great  hopes,  when  he  is  resolved  not  to  spare 
himself,  and  his  heart  is  entirely  devoted  to  God. 

27.  Then  the  lord  of  that  servant  was  moved  with  compassion,  and 
loosed  him,  and  forgave  him  the  debt. 

God,  rich  in  mercy,  shows  it  more  abundantly  than  we  ask 
it,  when  we  ask  it  as  we  ought.  He  cannot,  as  one  may  say, 
withstand  humility:  this  disarms  his  justice,  and  opens  the 
treasures  of  his  mercy.  God  never  grants  any  thing  short 
of  a  full  pardon ;  he  forgives  the  greatest  debts  as  easily  as 
the  least,  but  still  on  this  condition,  that  a  man  do  not  re 
pent  only  in  part,  and  that  his  resolution  of  performing  this 
duty  be  full  and  complete. 

28.  But  the  same  servant  went  out,  and  found  one  of  his  fellow  ser 
vants,  which  owed  him  a  hundred  pence:  and  he  laid  hands  on  him,  and 
took  him  by  the  throat,  saying,  Pay  me  that  thou  owest. 

Hard-heartedness  toward  our  neighbour,  and  ingratitude 
toward  God,  are  the  fruits  of  a  false  conversion;  whereas  a 
true  one  produces  always  a  compassionate  charity  for  our 
brethren,  and  a  love  full  of  acknowledgment  toward  God. 
Forgetfulness  in  respect  of  his  favours  is  very  often  the  cause 
of  our  relapses.  Let  us  consider  the  hard-heartedness  and 
ingratitude  of  this  wicked  servant  in  all  its  circumstances, 
and  we  shall  find  ourselves  therein  represented  to  the  life. 

29.  And  his  fellow  servant  fell  down  at  his  feet,  and  besought  him, 
saying,  Have  patience  with  me,  and  I  will  pay  thee  all. 

Man,  though  uncertain  of  his  success,  humbles  himself 
before  men  on  the  account  of  temporal  debts ;  and  yet,  on  the 
account  of  such  as  are  eternal,  he  humbles  not  himself  before 
God,  though  certain  that  his  humiliation  will  succeed.  Let 


CHAPTER    XVIII.  231 

us  thoroughly  apprehend  that  we  are  poor  and  criminal  in 
the  sight  of  God,  and  we  shall  then,  as  in  a  glass,  behold  our 
selves  in  such  of  our  brethren  as  are  so  in  respect  of  us.  Let 
us  think  on  that  moment,  wherein  we  shall  fall  down  at  the 
feet  of  our  Judge,  there  to  receive  the  sentence  of  our  eternal 
fate ;  and  we  shall  have  but  little  inclination  to  insult  those 
whom  we  see  prostrate  before  us. 

30.  And  he  would  not:  but  went  and  cast  him  into  prison,  till  he 
should  pay  the  debt. 

God  hears  the  sinner,  and  yet  the  sinner  will  not  hear  one 
like  himself.  When  a  man  is  thoroughly  sensible  of  the  weight 
of  his  own  sins,  he  is  very  far  from  judging  others  with  rigour. 
God's  ears  eternally  shut  against  the  sinner,  hell  for  his  prison, 
and  an  inflexible  justice  punishing  every  thing  and  remitting 
nothing, — this  is  what  he  must  expect  who  treats  his  brother 
after  this  manner.  Truth  itself  has  established  this  retalia 
tion,  declaring,  that  "with  what  measure  we  mete,  it  shall  be 
measured  to  us  again."  This  then  is  an  immutable  law,  and 
such  as  the  sinner  can  never  change,  but  by  changing  himself. 

31.  So  when  his  fellow  servants  saw  what  was  done,  they  were  very 
sorry,  and  came  and  told  unto  their  lord  all  that  was  done. 

When  in  heaven  we  are  once  united  to  the  supreme  and 
sovereign  Justice,  we  cannot  but  espouse  its  interests  against 
sin  and  the  obdurate  sinner.  Not  to  pardon  injuries  is  to 
scandalize  and  provoke  both  heaven  and  earth.  He  who  hurts 
one  member  of  Christ,  gives  offence  to  all  the  rest.  The  whole 
church  will  one  day  rise  up  against  the  revengeful,  and  behold 
with  joy  the  judgments  of  God  on  all  such  as  have  shown 
themselves  without  mercy  and  compassion. 

32.  Then  his  lord,  after  that  he  had  called  him,  said  unto  him,  0  thou 
wicked  servant,  I  forgave  thee  all  that  debt,  because  thou  desiredst  me : 
33.  Shouldest  not  thou  also  have  had  compassion  on  thy  fellow  servant, 
even  as  I  had  pity  on  thee? 

The  goodness  and  indulgence  of  God  toward  us  is  a  pattern 
which  we  ought  to  follow  in  respect  of  others,  and  a  law  which 
obliges  us  thereto.  God  forgives  all,  and  that  at  the  entreaty 
of  the  criminal  himself;  but  to  induce  a  revengeful  person  to 
forgive,  what  pains,  what  endeavours  must  be  used!  Can 


232  MATTHEW. 

rigour  in  exacting  temporal  debts,  and  in  treating  without 
mercy  such  as  are  unable  to  satisfy  them — can  this  be  allowed 
to  a  Christian,  who  ought  to  imitate  his  God  and  Father, — to 
a  debtor,  who  has  been  forgiven  only  on  the  condition  of  for 
giving  others, — to  a  servant,  who  should  obey  his  master, — 
and  to  a  criminal,  who  is  in  expectation  of  his  judge  and  final 
sentence  ? 

34.  And  his  lord  was  wroth,  and  delivered  him  to  the  tormentors,  till 
he  should  pay  all  that  was  due  unto  him. 

There  is  no  mercy  for  him  who  will  not  show  any.  Nothing 
raises  the  divine  anger  and  vengeance  more  than  the  spirit  of 
revenge  in  men ;  because  by  this  we  neglect  the  condition  of 
our  reconciliation  with  God,  violate  the  sacred  covenant  of 
Christian  prayer,  and  invade  the  rights  of  the  supreme  Jus 
tice.  No  refuge,  no  remedy  is  to  be  found,  when  once  a  man 
is  delivered  to  the  tormentors,  of  whom  these  are  but  a  faint 
resemblance.  Death  puts  an  end  to  every  thing  on  earth; 
but  nothing  has  an  end,  in  that  place,  where  a  man  can  never 
see  any  end  of  his  debt,  and  where  death  itself  is  immortal. 

35.  So  likewise  shall  my  heavenly  Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one  his  brother  their  trespasses. 

We  must  forgive,  not  only  with  our  lips,  but  from  the 
bottom  of  our  hearts ;  and  this  is  not  barely  a  counsel,  but  a 
commandment.  We  may  deceive  men  by  a  feigned  reconcilia 
tion,  and  a  pretended  mercy ;  but  how  can  we  hide  our  hearts 
from  him  who  is  their  Creator  and  Judge?  The  term  every 
one,  which  is  here  used,  shows  that  no  person  whatever  is 
exempt  from  this  obligation  of  forgiving;  neither  emperors 
nor  kings,  neither  great  nor  small,  neither  rich  nor  poor. 
Give  us,  Lord,  this  Christian  heart,  whose  bottom  is  all  charity 
and  mercy,  and  whose  works  are  all  mildness  and  indulgence ! 


CHAPTER    XIX.  233 


CHAPTER  XIX. 

SECT.  I. — MARRIAGE   INDISSOLUBLE. 

1.  AND  it  came  to  pass,  that  when  Jesus  had  finished  these  sayings,  he 
departed  from  Galilee,  and  came  into  the  coasts  of  Judea  beyond  Jordan ; 

Jesus  goes  about  everywhere  to  seek  the  sinner.  A  good 
pastor's  thirst  after  the  salvation  of  souls  is  never  satisfied  in 
this  life.  He  always  finds  sufficient  exercise  for  his  zeal.  The 
end  of  one  instruction  in  a  pastor,  of  one  mission  in  an  evan 
gelical  labourer,  and  of  one  visitation  in  a  bishop,  is  but  the 
beginning  of  another. 

2.  And  great  multitudes  followed  him ;  and  he  healed  them  there. 
Men  never  follow  Christ  in  vain.     Here  they  run  after  him 

in  hopes  of  some  temporal  advantages ;  how  much  more  should 
the  pleasant  odour  of  his  virtues,  the  holiness  of  his  mysteries, 
the  sweetness  of  his  truth,  the  hope  of  his  grace,  and  the  ex 
pectation  of  eternal  happiness,  draw  us  after  him !  How  free 
and  ready  is  he  to  distribute  his  favours !  Here  are  no  de 
lays,  excuses,  or  denials, — he  heals  immediately;  but  what 
pains  must  one  take  to  draw  from  the  hands  of  man  a'sinall 
alms,  a  kindness,  or  even  a  debt  itself! 

3.  ^[  The  Pharisees  also  came  unto  him,  tempting  him,  and  saying 
unto  him,  Is  it  lawful  for  a  man  to  put  away  his  wife  for  every  cause  ? 

They  who  have  once  declared  against  the  truth  are  seldom 
reconciled,  but  seek  all  occasions  to  betray  it.  Hypocrisy  is 
generally  of  the  party ;  a  pretended  love  of  truth  serves  often 
as  a  veil  to  cover  the  hatred  which  they  bear  it,  and  the  per 
secution  which  they  raise  against  it. 

4.  And  he  answered  and  said  unto  them,  Have  ye  not  read,  that  he 
which  made  them  at  the  beginning  made  them  male  and  female, 

In  this  answer,  Jesus  Christ  shows  that  marriage  is  indis 
soluble,  First,  By  divine  institution,  and  the  order  settled  at 
the  creation.     To  answer  a  case  of  conscience  well,  in  the 
spirit,  and  after  the  example  of  Christ,  we  must  not  regard 
20* 


234  MATTHEW. 

that  which  the  corruption  of  manners,  or  the  remissness  of 
men,  has  introduced ;  but  we  must  look  back  to  the  original 
will,  design,  and  institution  of  God.  Christ  knows  not  what 
it  is  to  accommodate  his  morality  to  the  times  or  to  the  in 
clinations  of  men.  What  was  done  at  the  beginning,  is  that 
which  God  has  judged  most  worthy  of  his  glory,  most  profit 
able  for  man,  and  most  agreeable  to  nature. 

5.  And  said,  For  this  cause  shall  a  man  leave  father  and  mother,  and 
shall  cleave  to  his  wife:  and  they  twain  shall  be  one  flesh? 

The  second  reason  which  Christ  gives  for  the  indissolubility 
of  marriage,  is  the  express  commandment  of  God,  comform- 
able  to  the  institution  of  nature.  The  union  which  is  formed 
between  man  and  woman  by  marriage  is  more  intimate  and 
inseparable  than  that  between  parents  and  children.  It  is 
honoured  by  being  made  the  figure  and  representation  of  the 
union  which  is  between  Christ  and  his  church.  It  is  a  partner 
ship  of  soul  and  body,  of  life  and  fortune,  of  comfort  and  sup 
port,  and  of  designs  and  inclinations.  What  a  wickedness  then 
is  it,  to  sow  division  in  a  society  so  holy  and  so  dear  to  God ! 
But  how  much  greater  is  it  still,  to  violate  it  by  a  criminal 
and  adulterous  commerce  with  another  woman ! 

6.  Wherefore  they  are  no  more  twain,  but  one  flesh.    What  therefore 
God  hath  joined  together,  let  not  man  put  asunder. 

The  third  reason  of  the  indissolubility  of  marriage,  is 
because  the  married  couple  become  thereby,  as  it  were,  one 
and  the  same  person,  and  one  sole  principle  of  their  children's 
birth.  This  is  not  the  invention  of  men,  but  the  work  of  God. 
As  it  was  he  who  made  this  union  at  the  beginning,  so  it  is 
he  who  continues  it  down  through  all  ages, — a  union,  worthy 
of  respect,  honour,  gratitude,  and  singular  circumspection; 
but  much  the  less  respected,  honoured,  and  understood,  by 
reason  of  the  brutality  and  lust  of  men. 

7.  They  say  unto  him,  Why  did  Moses  then  command  to  give  a  writing 
of  divorcement,  and  to  put  her  away  ? 

How  great  is  the  disingenuity  or  ignorance  of  these  doctors, 
who  seek  for  pretences  whereby  to  favour  concupiscence,  even 
from  the  divine  law  itself?  It  is  dangerous  sometimes  to 
tolerate  the  least  evil,  though  prudence  may  require  it; 


CHAPTER    XIX.  235 

because  toleration  raises  itself  insensibly  to  permission,  and 
permission  soon  sets  up  for  command.  A  bill  or  writing  of 
divorcement  is  appointed,  on  purpose  to  render  the  practice 
of  it  more  difficult;  and  men  make  use  of  this  to  justify  the 
action,  and  to  give  it  the  authority  of  a  law. 

8.  He  saith  unto  them,  Moses  because  of  the  hardness  of  your  hearts 
suffered  you  to  put  away  your  wives :  but  from  the  beginning  it  was  not  so. 

The  fourth  reason  of  the  indissolubility  of  marriage,  and 
which  Christ  gives  as  a  proof  of  it,  is  the  example  of  the  first 
married  couple.  Whatever  the  laws  do  not  forbid,  is  not 
therefore  according  to  the  mind  and  first  intention  of  God. 
That  which  is  established  by  the  wisdom  of  the  Creator,  is 
one  thing, ;  that  which  is  extorted  from  his  condescension  by 
the  hardness  of  men's  hearts,  is  another.  The  former  has 
nothing  but  what  is  worthy  of  the  perfection  of  the  Creator; 
the  latter  is  only  a  remedy  for  the  imperfection  of  the  creature. 

9.  And  I  say  unto  you,  Whosoever  shall  put  away  his  wife,  except  it 
be  for  fornication,  and  shall  marry  another,  committeth  adultery:  and 
whoso  marrieth  her  which  is  put  away  doth  commit  adultery. 

The  fifth  reason  of  this  indissolubility,  is  the  evil  conse 
quent  on  separation.  Christ  takes  the  authority  of  a  legisla 
tor,  that  he  may  reform,  without  any  human  respects  what 
ever,  the  abuses  introduced  and  tolerated  contrary  to  the 
appointment  of  God.  He  here  decides  the  case  proposed  to 
him,  and  declares,  that  it  is  not  lawful  for  married  persons  to 
separate,  except  in  the  case  of  adultery ;  and  that  a  woman, 
put  away  even  on  this  account,  cannot,  during  her  first  hus 
band's  life,  be  married  to  another.  Nothing  hinders  Christ 
from  declaring  for  the  truth,  though  the  design  of  his  enemies 
in  asking  him  questions  be  only  to  ensnare  and  bring  him 
into  trouble. 

SECT.  II. — VOLUNTARY    EUNUCHS. — LITTLE    CHILDREN, 

10.  ^[  His  disciples  say  unto  him,  If  the  case  of  the  man  be  so  with  7tis 
•wife,  it  is  not  good  to  marry. 

Before  we  enter  into  an  engagement,  which  nothing  but 
death  can  entirely  dissolve,  we  are  obliged  in  prudence  to 
consider  it  on  all  sides,  in  order  to  understand  it  thoroughly. 


236  MATTHEW. 

There  are  inconveniences  in  every  state ;  and  those  of  mar 
riage  are  not  sufficient  to  keep  such  persons  from  it  as  God 
thinks  fit  to  call  thereto.  They  must  consult  his  will,  and 
rely  upon  his  grace. 

11.  But  he  said  unto  them,  All  men  cannot  receive  this  saying,  save 
they  to  whom  it  is  given. 

This  is  a  very  wise  answer,  which  blames  neither  of  these 
two  states,  but  approves  them  both.  To  some,  marriage  is 
necessary  by  reason  of  their  frailty.  When  God  gives  the 
grace,  celibacy  is  to  be  preferred.  He  who,  out  of  caprice, 
humour,  or  licentiousness,  and  not  at  the  divine  call,  leads  a 
single  life,  is  more  in  danger  than  he  imagines.  Continency 
is  a  peculiar  gift  of  God ;  he  who  has  received  it  cannot  pre 
serve  it  but  by  humility,  vigilance,  prayer,  fasting,  and  mor 
tification. 

12.  For  there  are  some  eunuchs,  which  were  so  born  from  their  mo 
ther's  womb:  and  there  are  some  eunuchs,  which  were  made  eunuchs 
of  men  :  and  there  be  eunuchs,  which  have  made  themselves  eunuchs  for 
the  kingdom  of  heaven's  sake.     He  that  is  able  to  receive  it,  let  him  re 
ceive  it. 

Grace  makes  one  embrace  with  joy  that  which  otherwise  is 
not  endured  without  pain,  when  nature  or  the  violence  of  men 
imposes  it.  The  state  of  voluntary  and  perpetual  continence, 
undertaken  for  God's  sake,  is  a  gift  of  God  himself,  and  the 
only  kind  of  virginity  which  he  has  engaged  to  reward. 

13.  T[  Then  were  there  brought  unto  him  little  children,  that  he  should 
put  Ids  hands  on  them,  and  pray :  and  the  disciples  rebuked  them. 

Since  the  generality  of  fathers  take  more  thought  how  to 
make  their  children  rich  and  powerful,  than  to  put  them  under 
the  protection  of  Christ,  and  to  draw  down  his  blessing  upon 
them  by  the  prayers  of  good  people,  one  need  not  wonder 
that  their  youth  is  so  addicted  to  all  manner  of  vice.  Im 
position  of  hands,  used  frequently  by  Christ,  by  him  has  passed 
from  the  Jewish  church  to  the  Christian.  It  is,  as  it  were, 
the  visible  sign  and  sacrament  of  prayer,  in  which  the  divine 
power  and  assistance  are  invoked.  It  is  not  according  to  the 
spirit  and  conduct  of  Christ,  to  treat  those  with  severity  who 
are  as  yet  children  in  the  spiritual  life. 


CHAPTER    XIX.  237 

14.  But  Jesus  saM,  Suffer  little  children,  and  forbid  them  not,  to  come 
unto  me  ;  for  of  ?uch  is  the  kingdom  of  heaven. 

Jesus  Christ  loves  children,  because  he  loves  simplicity  and 
innocence.  Heaven  is  for  the  humble  and  simple,  of  whom 
children  are  the  representation.  Christ  tacitly  upbraids  his 
disciples  with  having  so  soon  forgot  his  instructions  concern 
ing  the  advantages  of  childhood.  He  took  this  age  upon  him 
self,  and  sanctified  it,  as  well  as  the  other  ages,  that  he  might 
be  the  pattern  and  Saviour  of  men  in  all.  He  lets  slip  no 
opportunity  of  recommending  and  inspiring  humility,  as  being 
the  very  gate  of  heaven. 

15.  And  he  laid  his  hands  on  them,  and  departed  thence. 

Could  the  imposition  of  Christ's  hands  be  otherwise  than 
powerful  in  preventing  wickedness  in  these  children  t  Lay 
on  me,  0  Lord,  the  invisible  hand  of  thy  divinity,  that  it  may 
take  possession  of  my  heart  and  senses,  that  it  may  repress 
in  me  whatever  is  contrary  to  thy  will,  and  consecrate  me  to 
God  as  a  victim  in  thee  and  by  thee. 

SECT.  III. — THE   RICH   YOUNG   MAN. — PERFECTION. 

16.  ^[  And,  behold,  one  came  and  said  unto  him,  Good  Master,  what 
good  thing  shall  I  do,  that  I  may  have  eternal  life  1 

It  is  to  Jesus  Christ  that  we  must  address  ourselves,  in 
order  to  learn  the  way  of  salvation.  The  conduct  of  this 
young  man  is  wise,  pious,  and  prudent;  and  fit  to  be  imitated 
by  all  of  his  age,  who  think  of  choosing  a  state  and  condition 
of  life.  They  are — (1.)  To  look  upon  God  as  their  Father 
and  Master,  without  whom  they  ought  not  to  choose  at  all. 
(2.)  To  have  confidence  in  him  as  a  good  Father,  who  hears 
and  directs  all  such  as  sincerely  apply  to  him,  without'  seeking 
any  thing  but  his  will.  (3.)  To  approach  him  with  a  firm 
belief  of  his  wisdom,  power,  and  goodness;  and  a  full  per 
suasion  that  no  man  has  any  light,  strength,  or  piety  but 
what  flows  from,  and  is  freely  imparted  by,  him  who  alone  is 
wise,  powerful,  and  good  in  his  own  nature.  (4.)  To  have  no 
other  design  or  ambition  than  to  put  themselves  into  a  con 
dition  of  working  out  their  salvation.  (5.)  To  believe  that 
eternal  life  is  not  bestowed  for  nothing. 


238  MATTHEW. 

17.  And  he  said  unto  him,  Why  callest  thou  me  good  ?  there  is  none 
good  but  one,  that  is,  God:  but  if  thou  wilt  enter  into  life,  keep  the  com 
mandments. 

They  must  (6)  look  upon  God  as  the  fulness,  source, 
pattern,  and  end  of  all  good.  No  one  can  be  good  but  by 
adoring  this  fulness,  by  receiving  from  this  source,  by  imita 
ting  this  pattern,  and  acting  for  this  end.  (7.)  They  are  to 
consider,  that  the  fulfilling  God's  commandments  is  the  gene 
ral  way  of  salvation,  and  the  ordinary  and  indispensable  voca 
tion;  and  that  to  choose  any  state  or  condition  of  life  in 
which  we  cannot  fulfil  them,  is  to  choose  not  to  be  saved.  To 
enter  into  or  to  continue  in  such  a  state,  is  the  same  thing. 

18.  He  saith  unto  him,  Which?     Jesus  said,  Thou  shalt  do  no  mur 
der,  Thou  shalt  not  commit  adultery,  Thou  shalt  not  steal,  Thou  shalt 
not  bear  false  witness.    19.  Honour  thy  father  and  thy  mother:  and, 
Thou  shalt  love  thy  neighbour  as  thyself. 

Those  who  are  of  age  to  choose  a  condition  for  themselves, 
ought  (8)  to  take  care  betimes  to  avoid  pharisaical  ostenta 
tion,  which  is  more  intent  on  the  observation  of  ceremonial 
laws  and  external  usages,  than  of  the  essential  duties  of  reli 
gion,  justice,  and  charity,  which  are  part  of  the  eternal  law, 
indispensable,  and  necessary  for  all  conditions.  They  must 
(9)  remember  that,  in  order  to  salvation,  it  is  not  sufficient 
for  a  man  to  honour  his  parents,  and  to  make  no  attempt  on 
the  life,  wife,  goods,  or  reputation  of  his  neighbour ;  but  that 
he  is  obliged  likewise  to  do  good  to  others,  according  to  their 
needs  and  his  own  power,  and  according  to  the  rules  of  charity, 
of  which  the  well-regulated  love  of  ourselves  is  the  perfect 
model. 

20.  The  young  man  saith  unto  him,  All  these  things  have  I  kept  from 
my  youth  up :  what  lack  I  yet  ? 

It  is  good  (10)  for  them  not  to  rely  too  much  on  their 
having  passed  the  time  of  their  childhood  innocently  enough, 
and  without  any  open  violation  of  the  divine  law.  For  this 
perhaps  has  proceeded  solely  from  their  want  of  opportunities, 
and  their  having  been  kept  from  ill  company  by  the  vigilance 
of  parents  and  masters ;  and  even  these  blessings  are  in  great 
danger  of  being  lost  through  the  vanity  and  presumption  of 
young  men,  and  the  liberty  which  they  claim  of  disposing  of 


CHAPTER   XIX.  239 

themselves.  They  must  (11)  be  persuaded  that  they  have 
scarce  done  any  thing  as  yet,  and  that  the  main  business  is 
still  unfinished.  For,  to  serve  God  in  the  spirit  of  Christ 
and  his  religion,  with  a  perfect  disengagement  from  all  other 
things,  and  to  choose  a  proper  condition  of  life  for  the  resi 
due  of  it, — this  is  what  remains  .to  be  done  by  a  young  man 
who  has  not  yet  thoroughly  understood  his  duty,  nor  been 
master  of  himself. 

21.  Jesus  said  unto  him,  If  thou  wilt  be  perfect,  go  and  sell  that  thou 
hast,  and  give  to  the  poor,  and  thou  shalt  have  treasure  in  heaven :  and 
come  and  follow  me. 

They  ought  (12)  to  observe  that,  besides  the  general  call 
and  the  common  way  of  the  commandments,  every  one  has  his 
particular  way  and  call,  which  he  must  learn  from  God  with 
the  assistance  of  men.  They  ought  (13)  to  be  persuaded, 
that  it  is  necessary  to  be  so  far  disengaged  from  every  thing, 
in  the  disposition  of  the  heart,  as  to  prefer  nothing  before 
God,  his  love,  and  his  will;  and  that  this  is  an  obligation 
common  to  all  Christians,  and  included  in  the  general  call. 
Actually  to  quit  every  thing,  in  order  to  follow  Jesus  Christ 
in  a  state  of  poverty,  is  only  a  matter  of  counsel  in  general, 
but  which  may  become  a  necessary  means  of  salvation  to  those 
whom  God  is  pleased  to  call  thereto.  Whatever  we  deposit 
in  the  hands  of  the  poor,  [from  a  desire  to  glorify  God,]  we 
shall  receive  with  infinite  advantage  in  heaven.  He  who  has 
stripped  himself  of  all  his  earthly  possessions,  is  in  a  readi 
ness  to  follow  Christ,  but  is  not  yet  arrived  at  perfection. 

22.  But  when  the  young  man  heard  that  saying,  he  went  away  sorrow 
ful  :  for  he  had  great  possessions. 

Lastly,  Those  who  are  about  to  choose  a  state  of  life,  must 
be  convinced,  that  neither  great  riches,  nor  worldly  hopes 
and  expectations,  ought  to  hinder  them  from  following  the 
voice  of  God  when  he  calls  them  to  perfection.  We  undergo 
a  great  deal  while  we  are  in  suspense  between  the  love  of  the 
world  and  the  love  of  our  salvation;  we  have  no  manner  of 
peace,  good  or  bad,  till  the  one  or  the  other  becomes  vic 
torious  and  predominant.  We  often  deceive  ourselves  in  be 
lieving  that  we  are  fond  of  nothing ;  a  proper  conjuncture  or 


240  MATTHEW. 

occasion  is  wanting  to  make  us  thoroughly  know  ourselves. 
We  possess,  with  fondness  and  sensual  affection,  whatever  we 
cannot  leave  without  regret  and  sorrow.  Let  every  one  ex 
amine  himself  by  this  rule. 

SECT.  IV — THE   RICH   HARDLY   SAVED. 

23.  T[  Then  said  Jesus  unto  his  disciples,  Verily  I  say  unto  you,  That 
a  rich  man  shall  hardly  enter  into  the  kingdom  of  heaven. 

Christ  abates  nothing  of  the  strictness  and  holiness  of  his 
maxims,  on  the  account  of  the  trouble  which  they  cause  to 
worldly  persons ;  but,  on  the  contrary,  delivers  them  in  the 
stronger  terms.  Earthly  riches  are  a  great  obstacle  to  salva 
tion,  because  it  is  very  rare  to  possess  without  loving  them. 
To  be  rich,  therefore,  is  a  great  misfortune ;  but  what  rich 
man  can  we  convince  of  this,  if  God  himself  by  an  extraordi 
nary  grace  do  not  open  his  heart  to  receive  this  truth  ?  Truth 
itself  affirms  it  with  an  oath,  and  yet  scarce  any  one  hears  or 
believes  it. 

24.  And  again  I  say  unto  you,  It  is  easier  for  a  camel  to  go  through 
the  eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the  kingdom  of  God. 

Astonishing  expression  !  which  shows  us,  that  a  rich  man 
cannot  be  saved  with  an  ordinary  grace.  A  man  is  not  rich, 
in  the  sense  here  intended,  unless  he  loves  riches ;  and  he  is 
properly  enough  poor  in  the  midst  of  his  treasures,  when  he 
uses  them,  not  as  a  proprietor,  but  as  .the  steward  of  God. 
Wealth  is  the  gate  of  hell  to  the  greatest  number ;  and  to 
some  few  the  key  of  heaven.  If  he  who  only  possesses  his 
own  proper  estate,  can  so  hardly  be  saved,  what  will  become 
of  those  who  unjustly  take  away  or  detain  that  of  another? 

25.  When  his  disciples  heard  it,  they  were  exceedingly  amazed,  say 
ing,  Who  then  can  be  saved  ? 

The  natural  love  which  men  have  for  wealth,  makes  it  seem 
very  strange,  even  to  the  poor,  that  it  should  be  so  great  an 
obstacle  to  salvation ;  how  much  stranger  must  it  seem  to  the 
rich !  One  cannot  easily  conceive,  how  that  which  con 
tributes  so  much  to  the  happiness  of  this  life,  should  be  one 
of  the  greatest  impediments  to  the  felicity  of  the  other ;  and 


CHAPTER    XIX.  241 

yet  this  is  the  very  reason  why  it  is  so ;  for  it  is  impossible 
for  us  to  be  happy  both  here  and  hereafter. 

26.  But  Jesus  beheld  them,  and  said  unto  them,  With  men  this  is  im 
possible  ;  but  with  God  all  things  are  possible. 

The  inability  of  nature  to  attain  to  salvation,  is  not  the 
despair  of  a  Christian,  but  the  triumph  of  the  grace  of  Christ. 
Happy  inability  this,  which  obliges  us  to  expect  all  from  Him 
without  whom  we  can  do  nothing !  It  is  as  impossible  to  God 
as  it  is  to  men,  to  save  a  rich  man  possessed  with  the  love  of 
riches ;  but  God  can  root  up  this  love  out  of  his  heart, — a  thing 
which  man  is  not  able  to  do.  Nothing  can  support  and  com 
fort  a  sinner,  who  is  sensible  of  his  natural  weakness  and  im- 
potency,  but  to  know  that  God  has  an  absolute  power  over 
his  heart.  How  is  it  possible  that  a  truth  so  full  of  consola 
tion  should  startle  Christians?  What  has  liberty  to  appre 
hend  from  the  sovereign  and  almighty  hand  which  made  it  ? 

SECT.  V. — REWARD    AN    HUNDREDFOLD. 

27.  T[  Then  answered  Peter  and  said  unto  him,  Behold,  we  have  for 
saken  all,  and  followed  thee ;  what  shall  we  have  therefore  ? 

How  can  a  man  but  reflect  with  joy  on  the  advantage  of 
seeing  himself  in  the  most  direct  way  to  salvation,  when  he 
considers  the  perils  to  which  almost  all  conditions  in  the  world 
are  continually  exposed?  To  forsake  all  without  following 
Christ,  is  the  virtue  of  a  philosopher.  To  follow  Christ  with 
out  forsaking  all,  is  the  state  of  the  generality  of  Christians. 
But  to  forsake  all  and  follow  Christ  is  the  apostolical  perfec 
tion,  which  gives  a  man  a  right  to  hope  for  the  highest  reward 
in  the  world  to  come.  That  man  forsakes  a  great  deal  who 
reserves  nothing  to  himself,  and  renounces  all  hopes  and  ex 
pectations  here  below. 

28.  And  Jesus  said  unto  them,  Verily  I  say  unto  you,  That  ye  which 
have  followed  me,  in  the  regeneration  when  the  Son  of  man  shall  sit  in 
the  throne  of  his  glory,  ye  also  shall  sit  upon  twelve  thrones,  judging  the 
twelve  tribes  of  Israel. 

Oh  the  goodness  of  Jesus  Christ !  Instead  of  checking  the 
too  forward  confidence  of  these  beginners,  he  comforts  and 
fortifies  them  by  his  mildness,  and  encourages  them  by  the 

VOL.  L— 21  Q 


242  MATTHEW. 

prospect  of  reward.  To  what  do  the  great  aspire  by  all  their 
wealth  and  power,  but  to  make  themselves  masters  of  the 
world  for  a  moment?  By  poverty,  humility,  and  following 
Christ,  men  may  come  to  reign  with  him  forever  in  heaven. 
There  is  no  true  greatness  but  that  which  he  imparts  to  those 
who  are  united  to  him,  and  whom  he  makes  partakers  of  his 
power  and  authority  as  sovereign  Judge  of  the  world. 

29.  And  every  one  that  hath  forsaken  houses,  or  brethren,  or  sisters, 
or  father,  or  mother,  or  wife,  or  children,  or  lands,  for  my  name's  sake, 
shall  receive  a  hundredfold,  and  shall  inherit  everlasting  life. 

How  little  faith  have  we,  to  be  unwilling  to  forsake  for  a 
moment  that  which  shall  be  restored  with  so  much  interest  in 
heaven !  He  who  possesses  God,  regains  every  thing  in 
him, — this  is  an  hundredfold,  which  surpasses  all  expecta 
tion.  Rather  than  violate  the  fidelity  due  to  God,  we  must 
break  through  all  ties  whatever ;  there  is  nothing  in  the  world 
which  we  are  allowed  to  prefer  before  him.  Men  have  not 
always  occasion  to  forsake  all  these  things  for  the  sake  of 
God,  or  in  order  to  enter  into  the  way  of  perfection ;  but  they 
have  always  occasion  to  forsake  themselves,  by  renouncing 
their  inclinations,  that  they  may  bear  the  infirmities  and  de 
fects  of  their  brethren,  their  sisters,  etc.  Here  is  a  double 
hundredfold — grace  in  this  life,  and  glory  in  the  other. 

30.  But  many  that  are  first  shall  be  last ;  and  the  last  shall  be  first. 
This  terrible  vicissitude,  relating  to  the  Jews  and  the  Gen 
tiles,  is  a  representation  of  many  others  in  the  business  of 
salvation.     Perseverance  alone  is  crowned;  in  a  Christian  the 
end  is  more  regarded  than  the  beginning.     Many  great  sin 
ners  will  raise  themselves  by  repentance  above  many  just  per 
sons.     There  is  not  any  one  in  the  world  to  whom  a  man  can 
justly  prefer  himself.     One  who  seems  to  be  at  a  greater  dis 
tance  from  God,  is  he  for  whom  he  designs  an  extraordinary 
grace,  and  a  glory  proportionable  thereto.     Another  is  [ap 
parently]  a  great  saint  at  present,  who  will  soon  decline,  or 
totally  fall.     In  whatever  state  we  are,  we  have  always  suf 
ficient  cause  to  humble  ourselves. 


CHAPTER    XX.  243 


CHAPTER  XX. 

SECT.  I. — THE    PARABLE    OF   THE   LABOURERS   IN   THE   VINE 
YARD. 

1*.  FOR  the  kingdom  of  heaven  is  like  unto  a  man  that  is  a  householder, 
which  went  out  early  in  the  morning  to  hire  labourers  into  his  vineyard. 
2.  And  when  he  had  agreed  with  the  labourers  for  a  penny  a  day,  he 
sent  them  into  his  vineyard. 

God,  as  it  were,  went  out  of  himself,  early  in  the  creation, 
and  afterward  in  the  incarnation,  to  call  men  to  serve  him  in 
his  church.  The  church  is  a  heavenly  kingdom,  because  God 
is  therein  known,  worshipped,  feared,  and  loved.  It  is  a  vine 
yard,  because  it  is  a  place  of  labour  wherein  no  man  should 
be  idle.  Every  soul  is  the  kingdom  and  vineyard  of  the  Lord ; 
every  one  of  us  is  hired,  or  rather  created,  to  work  in  this 
vineyard  toward  his  own  salvation,  by  causing  the  will  of  God 
to  reign  and  nourish  therein.  Life  is  but  a  day,  whereof 
childhood,  or  the  first  use  of  reason,  is  the  first  hour.  We 
are  called  to  work  from  the  time  of  our  receiving  life  and 
reason.  This  is  the  first  call. 

3.  And  he  went  about  the  third  hour,  and  saw  others  standing  idle  in 
the  marketplace.  4.  And  said  unto  them  ;  Go  ye  also  into  the  vineyard, 
and  whatsoever  is  right  I  will  give  you.  And  they  went  their  way. 

The  second  call  is  in  the  time  of  youth,  which  is  most  com 
monly  idle.  Before  God  calls  us  by  his  grace,  what  can  we 
do  toward  our  salvation?  The  will  which  is  not  prevented 
thereby,  has  no  light  but  to  go  astray  with,  no  warmth  of 
desire  but  to  endanger,  and  no  strength  but  to  hurt  itself;  it 
is  capable  of  all  evil,  incapable  of  all  good.  The  will  is  always 
fickle  and  inconstant,  when  not  guided  and  acted  by  the  im 
mutable  and  eternal  will.  The  more  earnestly  it  endeavours 
to  work,  the  more  faults  and  sins  it  commits.  The  prospect 
of  reward  is  a  good  motive,  since  Jesus  Christ  himself  lays  it 
before  our  eyes.  God  is  just,  and  the  perfection  of  reason;^ 
this  is  sufficient  ground  to  expect  all  from  him. 


244  MATTHEW. 

5.  Again  he  went  out  about  the  sixth  and  ninth  hour,  and  did  likewise. 
The  third  call  is  at  the  age  of  manhood.     The  fourth  in  old 

age,  which  is  almost  incapable  of  work.  During  this  present 
life,  God  never  ceases  calling  us  to  labour  and  salvation. 
When  he  commands  us  to  go,  and  gives  us  that  which  he  com 
mands,  we  immediately  set  forward,  and  labour  to  advantage. 
If  thou  wilt,  Lord,  it  is  sufficient ;  for  my  will  without  delay 
will  be  obedient  to  thine.  Rouse  up  my  dull  and  slothful 
heart,  and  I  shall  run  with  vigour  in  the  ways  of  thy  com 
mandments. 

6.  And  about  the  eleventh  hour  he  went  out,  and  found  others  stand 
ing  idle,  and  saith  unto  them,  Why  stand  ye  here  all  the  day  idle  ? 

The  fifth  call  is  at  the  end  of  our  lives,  and  in  our  decrepit 
age.  We  are  at  no  time  excused  from  the  work  of  our  salva 
tion  ;  and  the  mercy  of  God  can  render  our  endeavours  use 
ful  at  any  time.  No  age  should  be  idle ;  it  is  always  time  to 
begin  a  work,  without  which  there  is  not  the  least  hope  of 
eternal  happiness.  Good  God !  how  full  is  the  world  of  this 
sort  of  people,  who  pass  their  whole  life  in  idleness,  and  are 
ready  to  leave  it,  before  they  so  much  as  know  for  what  pur 
pose  they  received  it !  Man  is  obliged  to  pains  and  labour 
by  the  law  of  the  creation;  the  sinner  is  condemned  to  it  by 
way  of  penance ;  the  Christian  is  devoted  thereto  by  the  holi 
ness  of  his  adoption.  Whoever  neglects  to  follow  this  im 
pression  of  his  Creator,  to  submit  to  this  decree  of  his  Judge, 
and  to  imitate  the  example  of  his  Head,  Pattern,  and  Re 
storer,  is  very  much  wanting  to  his  own  salvation.  Every 
thing  conspires  to  engage  man  in  a  busy  and  laborious  course 
of  life ;  and  idleness  is  one  source  of  damnation. 

7.  They  say  unto  him,  Because  no  man  hath  hired  us.     He  saith  unto 
them,  Go  ye  also  into  the  vineyard ;  and  whatsoever  is  right,  that  shall 
ye  receive. 

If  Christ  himself  come  not  to  seek  us,  if  he  do  not  send  us, 
and  set  us  to  work,  we  shall  either  live  altogether  in  idleness, 
or  perform  only  works  of  darkness,  or  do  every  thing  out  of 
vanity, — but  nothing  for  the  sake  of  God,  or  for  eternity.  No 
salvation  is  to  be  had  but  by  Jesus  Christ.  Without  him  man 
is  left  to  himself,  that  is,  to  his  own  impotency  and  darkness. 


CHAPTER    XX.  245 

8.  So  when  even  was  come,  the  lord  of  the  vineyard  saith  unto  his 
steward,  Call  the  labourers,  and  give  them  their  hire,  beginning  from  the 
last  unto  the  first. 

In  the  work  of  salvation  there  is  no  rest.  We  must  work 
all  day,  even  till  night ;  that  is  to  say,  all  the  time  of  our  life, 
even  until  death.  Every  thing  is  labour  in  the  sight  of  God : 
action,  suffering,  sickness,  and  even  repose  itself,  when  ne 
cessity  and  his  appointment  require  it.  Happy  evening! 
which  will  be  the  beginning  of  a  glorious  eternity  to  those 
wrho  shall  have  laboured  diligently,  without  expecting  any 
other  reward  than  that  which  God  has  promised  to  confer  by 
Jesus  Christ,  with  whom  he  has  intrusted  the  affairs  of  his 
kingdom.  This  is  the  comfort  of  the  most  weak  and  imper 
fect,  who  are  faithful  to  God  according  to  the  measure  of 
their  grace,  and  the  quality  of  their  calling,  to  know  that 
none  shall  go  unrewarded.  He  who  went  last  to  work,  being 
in  the  last  rank  of  the  faithful,  shall  be  rewarded  as  much  as 
the  first,  if  it  appear  that  he  has  loved  as  much. 

9.  And  when  they  came  that  were  hired  about  the  eleventh  hour,  they 
received  every  man  a  penny. 

The  ways  of  God  are  very  different  from  those  of  men ;  let 
us,  adoring  them,  labour  and  hope.  Provided  a  man  be  really 
converted,  though  at  the  last  hour,  he  has  reason  to  hope  for 
a  reward.  But  to  delay  the  business  of  his  salvation  till  the 
last  hour,  is  to  hazard  all.  When  a  man  sincerely  and  heartily 
employs  all  that  remains  of  his  life  for  God,  according  to  the 
rules  of  the  gospel,  in  the  spirit  and  exercises  of  repentance, 
he  performs  every  thing  which  God  requires  of  those  whom 
he  calls  last,  to  make  them  equal  to  the  first.  To  enjoy  God, 
and  to  enjoy  him  eternally,  is  the  penny  given  equally  to  all. 
A  moment  is  perhaps  sufficient  to  obtain  it;  but  it  is  the 
height  of  folly  and  madness,  either  through  a  rash  presump 
tion  to  stay  till  the  last  moment,  or  through  a  distrust  of 
God's  mercy  to  let  that  moment  slip. 

10.  But  when  the  first  came,  they  supposed  that  they  should  have  re 
ceived  more;  and  they  likewise  received  every  man  a  penny.    11.  And 
when  they  had  received  it,  they  murmured  against  the  goodman  of  the 
house, 

There  are  perhaps  abundance  of  persons  whose  long  labours, 

21* 


246  MATTHEW. 

great  austerities,  and  aversion  to  external  vices,  serve  only  to 
nourish  their  pride,  to  give  them  a  contempt  of  others,  and 
to  make  them  think  that  God  is  in  their  debt.  The  goodness 
of  God  toward  converted  sinners  is  so  great,  that  it  gives  some 
kind  of  jealousy  to  the  righteous,  when  left  to  themselves ;  and 
would  do  so  even  to  the  saints,  if  they  were  capable  of  it. 

12.  Saying,  These  last  have  wrought  but  one  hour,  and  thou  hast  made 
them  equal  unto  us,  which  have  borne  the  burden  and  heat  of  the  day. 

We  must  rely  more  on  the  goodness  and  mercy  of  God, 
than  on  our  own  labour  or  righteousness.  He  dispenses  not 
his  liberality  either  according  to  the  order  of  our  call,  or  the 
time  of  our  labour,  or  the  difficulty  of  the  work,  or  the  reputa 
tion  it  has  acquired  us;  but  according  to  the  measure  of 
charity,  humility,  and  fidelity  which  he  has  placed  in  the 
heart  for  the  accomplishing  his  eternal  purposes  concerning 
souls.  The  less  value  we  set  upon  that  which  we  do  for  God, 
the  greater  will  its  value  be  in  his  account.  We  should  em 
ploy  our  minds  less  on  what  we  do  and  suffer  for  his  sake, 
than  on  what  he  does  in  us  by  his  grace  to  enable  us ;  since 
we  have  nothing  but  what  we  have  received,  and  are  still  of 
ourselves  but  unprofitable  servants. 

13.  But  he  answered  one  of  them,  and  said,  Friend,  I  do  thee  no 
wrong:  didst  not  thou  agree  with  me  for  a  penny?    14.  Take  that  thine 
is,  and  go  thy  way:  I  will  give  unto  this  last,  even  as  unto  thee. 

God  dispenses  his  glory  with  faithfulness,  justice,  and 
bounty:  faithfulness  to  his  promises,  justice  to  Christ,  and 
bounty  to  sinners.  There  is  no  other  title  to  glory  but  God's 
promise ;  because  even  the  virtues  of  a  good  life  are  included 
in  this  promise,  and  are  his  gifts;  and  because  this  promise 
and  these  gifts  have  no  other  rule  or  foundation  than  the  free 
love  and  good-will  of  God.  A  person  truly  humble  is  always 
satisfied  with  his  lot  and  portion,  and  never  envies  that  of 
others ;  because  he  knows  that  he  deserves  nothing,  and  be 
lieves  that  others  are  more  faithful  in  paying  God  the  interest 
of  his  grace. 

15.  Is  it  not  lawful  for  me  to  do  what  I  will  with  mine  own?  Is  thine 
eye  evil,  because  I  am  good  ? 

Jesus  Christ  distributes  his  gifts  as  he  thinks  fit.     Every 


CHAPTER    XX.  247 

one  ought  to  be  content  with  the  share  allowed  him.  The 
will  and  designs  of  God  have  always  a  sovereign  justice  and 
infinite  wisdom  in  them,  which  are  infinitely  above  the  reach 
of  human  reason.  They  are  hid  from  man  in  this  life,  to 
teach  him  not  to  dispute  with  God,  and  to  seek  him,  not  by 
reason,  but  by  faith ;  and  to  convince  him,  that  it  is  not  know 
ledge,  but  obedience,  which  sanctifies  and  saves  us.  The  more 
spiritual  jealousy  and  envy  are,  the  more  criminal  are  they, 
and  like  to  those  of  the  devil.  The  gifts  of  grace  being  less 
due  to  a  sinner  than  those  of  nature  or  fortune,  it  is  a  greater 
sin  to  think  we  deserve  them,  and  to  make  them  the  object 
of  our  ambition  or  jealousy.  To  covet  the  grace  bestowed  on 
another,  is  to  be  guilty  of  injustice  not  only  toward  him,  but 
also  toward  God,  who  is  master  of  his  own  gifts.  There  is  a 
desire  of  grace  which  is  humble  and  commendable;  but  there 
is  likewise  one  which  is  proud  and  irregular,  and  more  com 
mon  than  we  imagine. 

16.  So  the  last  shall  be  first,  and  the  first  last:  for  many  be  called, 
but  few  chosen. 

Let  us  neither  presume  nor  despair  on  any  account.  The 
Gentiles  preferred  before  the  Jews,  teach  us  to  leave  to  God 
the  right  of  choosing  and  determining  to  whom  to  show 
mercy.  It  is  not  the  call,  such  as  it  appears  to  human  eyes, 
but  perseverance,  which  discovers  the  elect.  It  belongs  to 
him  who  bestows  it  on  whom  he  pleases,  to  judge  who  are  his 
in  a  greater  or  less  degree.  The  only  thing  we  have  to  do  is, 
still  to  humble  ourselves,  whatever  our  condition  be ;  because 
nothing  but  humility  can  either  keep  the  first  in  grace  from 
becoming  the  last,  or  draw  down  that  mercy  on  the  last  which 
will  make  them  first. 

SECT.  II. — THE   PASSION    FORETOLD. — ZEBEDEE'S    CHILDREN. 

17.  fl  And  Jesus  going  up  to  Jerusalem  took  the  twelve  disciples  apart 
in  the  way,  and  said  unto  them,    18.  Behold,  we  go  up  to  Jerusalem ; 
and  the  Son  of  man  shall  be  betrayed  unto  the  chief  priests  and  unto  the 
scribes,  and  they  shall  condemn  him  to  death.    19.  And  shall  deliver 
him  to  the  Gentiles  to  mock,  and  to  scourge,  and  to  crucify  him :  and 
the  third  day  he  shall  rise  again. 

All  bear  their  cross  in  this  world ;  but  Christ  discovers  the 


248  MATTHEW. 

mystery,  virtue,  and  fruit  of  it  to  none  but  his  true  disciples. 
He  was  always  mindful  of  his  sufferings  and  death,  not  through 
any  anxious  foresight  of  them,  or  to  desire  to  avoid  them,  but 
through  a  holy  earnestness  to  honour  his  Father  by  his  sacri 
fice,  and  that  he  might  prepare  his  disciples  for  it.  Such  a 
tranquillity,  upon  such  a  prospect,  is  peculiar  to  him  alone 
who  is  God  as  well  as  man.  He  seems  to  relate  a  history 
rather  than  a  prediction.  By  this,  as  well  as  by  the  assu 
rance  which  he  gives  them  of  his  resurrection,  he  prevents  the 
scandal  of  the  cross. 

20.  ^[  Then  came  to  him  the  mother  of  Zebedee's  children  with  her 
sons,  worshipping  him,  and  desiring  a  certain  thing  of  him. 

The  children  of  Adam  willingly  stoop  and  humble  them 
selves  when  their  interest  is  concerned,  and  their  humiliation 
may  be  a  step  to  their  advancement.  The  ambition  which 
parents  have  to  raise  their  children,  makes  them  often  forget 
the  humiliations  and  sufferings  of  Christ,  and  the  obligation 
of  conforming  themselves  thereto.  Who  could  have  imagined, 
that,  while  Christ  is  speaking  of  nothing  but  suffering  and 
crucifixion,  a  mother,  who  had  constantly  followed  him,  should 
ask  any  other  favour  for  her  children  than  to  partake  of  his 
sufferings  and  cross  ?  She  fixes  her  mind  on  the  resurrection, 
and  on  the  kingdom  which  was  to  follow  it,  and  forgets  all  the 
rest.  In  this  she  has  but  too  many  imitators. 

21  And  he  said  unto  her,  What  wilt  thou  ?  She  saith  unto  him,  Grant 
that  these  my  two  sons  may  sit,  the  one  on  thy  right  hand,  and  the  other 
on  the  left,  in  thy  kingdom. 

The  generality  of  men  seek  only  to  establish  themselves, 
even  at  the  expense  of  others.  There  are  few  mothers  whose 
heads  are  not  filled  with  the  fortune  of  their  children,  and  who 
do  not,  to  promote  it,  make  even  piety  and  devotion  subser 
vient,  if  they  pretend  to  have  any.  Ambition  in  pursuit  of 
benefices  and  ecclesiastical  dignities  seem  to  be  the  most  com 
mendable,  because  it  is  the  most  easily  covered  with  the  pre 
tences  of  God's  glory,  the  service  of  the  church,  and  the  sal 
vation  of  children;  yet  it  is  certainly  the  most  criminal, 
dangerous,  and  fatal  of  all  others. 

22.  But  Jesus  answered  and  said,  Ye  know  not  what  ye  ask.    Are  ye 


CHAPTER    XX.  249 

able  to  drink  of  the  cup  that  I  shall  drink  of,  and  to  be  baptized  with  the 
baptism  that  I  am  baptized  with  ?     They  say  unto  him,  We  are  able. 

It  can  be  nothing  but  a  false  love  and  a  blind  passion, 
which  make  people  desire  ecclesiastical  employments  and 
great  benefices  for  their  children, — since  the  chief  prospect 
they  afford  is  that  of  labour  and  suffering.  We  know  not 
what  we  ask,  when  we  take  upon  ourselves  to  answer  for  their 
call  to  the  most  holy  state,  for  the  salvation  of  souls,  and  for 
the  patrimony  of  the  poor.  To  what  does  this  false  and  blind 
love  of  ambitious  parents  tend,  but  only  to  put  their  children 
in  a  way  of  being  inevitably  ruined,  and  to  oblige  themselves 
to  be  accountable  for  their  sins  and  damnation,  and  for  that 
of  many  others?  No  glory  is  to  be  hoped,  before  we  have 
drank  of  the  cup;  no  crown  to  be  expected,  until  we  have 
fought  the  combat.  We  very  often  know,  neither  what  to 
ask,  nor  how  to  ask  it.  Let  us  be  solicitous  only  in  acquiring 
the  Christian  virtues ;  the  care  of  rewarding  them  let  us  leave 
to  God.  Prayer,  made  not  as  it  ought,  serves  only  to  beget 
presumption,  even  in  persons  of  piety. 

23.  And  he  saith  unto  them,  Ye  shall  drink  indeed  of  my  cup,  and  be 
baptized  with  the  baptism  that  I  am  baptized  with :  but  to  sit  on  my 
right  hand,  and  on  my  left,  is  not  mine  to  give,  but  it  shall  be  given  to 
them  for  whom  it  is  prepared  of  my  Father. 

Jesus  Christ  gives  his  disciples  assurance  of  humiliation 
and  the  cross,  but  not  of  rest  and  glory;  the  latter  is  the 
fruit  and  reward  of  the  former.  Let  us  follow  him  in  his  suf 
ferings  ;  this  is  the  only  way  to  be  assured  of  the  happiness 
of  our  eternal  portion.  This  is  in  the  hands  of  him  who  gives 
grace  as  well  as  glory,  and  equally  prepares  both  the  one  and 
the  other. 

24.  And  when  the  ten  heard  it,  they  were  moved  with  indignation 
against  the  two  brethren. 

Ambition  is  one  cause  of  jealousy,  murmuring,  and  ani 
mosity  in  communities.  There  is  but  little  of  that  pure  zeal 
in  the  world,  which  is  displeased  with  the  sins  of  others, 
merely  out  of  hatred  to  sin,  and  love  to  God.  Men  gene 
rally  condemn  the  passions  of  others,  through  passions  which 
are  of  a  contrary  or  like  nature.  We  should  learn  to  know 


250  MATTHEW. 

our  own  defects  by  seeing  those  of  other  men,  without  pro 
voking  or  exasperating  them.  The  condemning  these  defects 
in  our  neighbour  renders  us  the  more  inexcusable. 

25.  But  Jesus  called  them  unto  him,  and  said,  Ye  know  that  the  princes 
of  the  Gentiles  exercise  dominion  over  them,  and  they  that  are  great  ex 
ercise  authority  upon  them. 

The  power  of  the  church  is  very  different  from  that  of  tem 
poral  princes,  being  entirely  founded  on  humility,  dedicated 
to  charity,  and  established  on  the  death  and  humiliations  of 
Christ,  and  being  designed  only  to  promote  the  knowledge 
and  love  of  humility,  and  to  oppose  the  pride  and  pomp  of  the 
world.  Several  duties  of  pastors  are  here  laid  down.  The 
first  is,  not  to  look  on  themselves  as  absolute  masters  and 
lords  over  the  flock  of  Christ.  The  second,  not  to  do  any 
thing  out  of  a  spirit  of  imperiousness ;  arid  to  require  only  a 
reasonable  obedience.  The  third,  to  reform  and  amend  the 
weak  after  Christ's  example,  more  by  instruction  than  re 
proof;  not  driving  them  away  by  harsh  and  severe  treatment, 
but  attracting  them  by  mildness  and  gentle  usage.  In  the 
kingdom  of  charity,  those  who  have  authority  must  distinguish 
themselves  by  charity,  and  net  by  a  haughty  and  imperious 
conduct. 

26.  But  it  shall  not  be  so  among  you :  but  whosoever  will  be  great 
among  you,  let  him  be  your  minister ; 

The  fourth  duty  of  a  pastor  is,  to  have  nothing  of  the  air 
and  deportment  of  secular  princes.  The  fifth,  to  look  upon 
his  office  as  no  other  than  a  service  or  ministry,  in  which  his 
true  greatness  does  consist.  Worldly  greatness  inclines  men 
still  to  raise  themselves  above  others,  and  to  make  them  even 
instrumental  to  their  own  advancement:  this  is  directly  con 
trary  to  the  evangelical  and  apostolical  greatness,  which 
makes  men  always  intent  on  rendering  themselves  useful  to 
others  by  a  prudent  and  wise  humility. 

27.  And  whosoever  will  be  chief  among  you,  let  him  be  your  servant: 
It  is  the  sixth  duty  of  a  pastor  to  attend  continually  on 

his  flock  as  a  servant ;  and  to  dedicate  to  it  all  his  pains,  his 
goods,  his  time,  and  his  talents.  Happy  indeed  were  the 
church,  if  none  entered  into  its  offices  and  preferments,  but 


CHAPTER    XX.  251 

by  the  gate  of  humility !  But  all  the  holy  ambition  of  this 
virtue  consists  in  seeking  only  the  lowest  rank  and  place  of 
a  servant. 

28.  Even  as  the  Son  of  man  came  not  to  be  ministered  unto,  but  to 
minister,  and  to  give  his  life  a  ransom  for  many. 

The  seventh  duty  of  a  good  pastor  is,  to  look  on  Christ  as 
his  pattern ;  to  study  his  conduct  and  his  spirit ;  and  to  imi 
tate  his  poverty,  humility,  application,  and  zeal  in  ministering 
to  souls.  To  be  always  ready  to  give  one's  life  a  ransom  for 
the  least  and  meanest  of  the  sheep,  and  to  spend  and  be  spent 
for  them, — in  this  consists  the  noble  and  holy  service  of  which 
Jesus  Christ  has  set  us  an  example.  Can  a  man  possibly  act 
more  contrary  to  this,  than  by  eagerly  seeking  ecclesiastical 
dignities,  that  he  may  be  better  attended  or  ministered  unto, 
that  he  may  be  freed  from  dependence  and  subjection,  and  that 
he  may  live  more  at  his  ease,  in  plenty,  luxury,  and  repose? 

SECT.  III. — THE   TWO    BLIND   MEN    OF   JERICHO. 

29.  And  as  they  departed  from  Jericho,  a  great  multitude  followed 
him.    30.  ^[  And,  behold,  two  blind  men  sitting  by  the  way  side,  when 
they  heard  that  Jesus  passed  by,  cried  out,  saying,  Have  mercy  on  us, 
0  Lord,  thou  Son  of  David. 

Blindness  of  heart  is  the  only  blindness  of  which  men  very 
seldom  complain,  and  from  which  they  scarcely  ever  beg  to 
be  delivered.  It  is  one  part  of  this  blindness  not  to  perceive 
it,  and  to  think  that  our  sight  is  good.  We  are  extremely 
sensible  of  being  deprived  of  the  sight  of  the  creatures,  because 
our  love  for  them  is  very  ardent ;  if  therefore  we  have  no  de 
sire  to  see  God,  and  do  nothing  to  this  end,  it  is  certain  that 
we  do  not  love  him  at  all.  What  have  we  to  do  under  this 
spiritual  blindness,  but,  with  all  the  strength  of  our  faith,  to 
cry  to  him  who  is  our  light  and  our  salvation,  to  implore  his 
mercy,  and  to  put  our  whole  confidence  in  him  ? 

31.  And  the  multitude  rebuked  them,  because  they  should  hold  their 
peace :  but  they  cried  the  more,  saying,  Have  mercy  on  us,  0  Lord,  thou 
Son  of  David. 

Whenever  we  design  to  draw  near  to  God,  we  always  meet 
with  obstacles  from  the  world ;  but  nothing  should  hinder  us 
from  seeking  light,  and  calling  upon  Jesus  Christ.  The  devil 


252  MATTHEW. 

knows  very  well,  that  when  once  we  have  a  relish  for  prayer, 
and  apply  ourselves  constantly  to  this  duty,  we  have  grounds 
for  the  greatest  hopes;  he  therefore  diverts  us  from  it  as 
much  as  possible.  Temptations  and  difficulties  at  the  begin 
ning  of  conversion,  serve  only  to  increase  the  faith  of  the 
elect,  to  make  them  pray  with  more  earnestness  and  fervour, 
and  to  rest  entirely  upon  the  mercy  of  God. 

32.  And  Jesus  stood  still,  and  called  them,  and  said,  What  will  ye 
that  I  shall  do  unto  you  ? 

Jesus  Christ  comforts,  encourages,  brings  near,  and  unites 
to  himself  all  such  as  persevere  in  prayer.  He  would  have 
us  humbly  declare  our  wants ;  and  excites  our  desires,  to  pre 
pare  us  to  receive  his  gifts.  The  poverty  and  blindness  of 
sinners  are  the  usual  objects  of  God's  mercy.  He  as  it  were 
stands  still,  and  attends,  while  they  represent  them  to  him  by 
an  humble  and  fervent  prayer.  God  consults  not  the  will  of 
those  on  whom  he  designs  to  show  some  peculiar  mercy,  until 
he  has  himself  disposed  it  to  a  concurrence.  He  expects  our 
consent,  but  he  first  forms  it  in  us.  0  Jesus,  thou  knowest 
what  I  desire  that  thou  wouldst  do  unto  me ! 

33.  They  say  unto  him,  Lord,  that  our  eyes  may  be  opened. 

The  first  grace  is  to  have  the  eyes  of  our  heart  opened,  that 
we  may  know  our  own  misery  and  our  Deliverer.  Who  is 
there  has  not  occasion  to  beg  this  grace  almost  in  every  action, 
since  there  is  ever  some  degree  of  darkness  in  our  mind  and 
heart?  None  but  the  blind  pray  for  bodily  sight;  but  a  man 
must  be  already  enlightened  to  pray  for  that  of  the  soul,  to 
hate  its  blindness,  and  to  solicit  its  cure.  Lord,  make  me 
know  my  own  blindness  and  darkness !  Open  thou  the  eyes 
of  my  mind,  that  I  may  perceive  my  want  of  sight,  and  desire 
earnestly  to  recover  it ! 

34.  So  Jesus  had  compassion  on  them,  and  touched  their  eyes :  and 
immediately  their  eyes  received  sight,  and  they  followed  him. 

Jesus  Christ  gives  those  only  the  grace  to  follow  him  to 
whom  he  has  before  given  the  desire  and  the  grace  to  know 
him.  God's  compassion  in  respect  of  sin  is  his  love  for  the 
sinner ;  this  love  is  the  fountain  of  grace ;  this  grace  is  an 


CHAPTER    XXI.  253 

operation  of  his  almighty  hand;  and  the  effect  of  this  opera 
tion  is,  that  the  sinner  sees  and  performs  his  duty,  knows  God 
and  loves  him,  that  he  has  faith  and  does  the  works  of  it,  that 
he  fixes  his  eyes  on  the  life  and  precepts  of  Christ,  and  follows 
him  by  imitating  and  obeying  him.  0  my  God,  may  I  be  the 
object  of  thy  compassion  and  love !  Let  thy  grace  work  in  me 
all  that  which  it  causes  me  to  know !  And  grant  that  I  may 
follow  thee  with  that  gratitude  and  fidelity  which  the  wonder 
ful  kindness  thou  hast  showed,  in  giving  me  the  light  of 
faith,  requires  at  my  hands  ! 


CHAPTER  XXI. 

SECT.  i. — CHRIST'S  ENTRY  INTO  JERUSALEM. 

1.  AND  when  they  drew  nigh  unto  Jerusalem,  and  were  come  to  Beth- 
phage,  unto  the  mount  of  Olives,  then  sent  Jesus  two  disciples, 

The  entry  of  Jesus  Christ  into  Jerusalem  is  a  figure  of  his 
reign  in  the  church  and  in  the  soul.  It  is  by  his  death  that 
he  is  to  reign ;  by  humiliation  that  he  is  to  conquer ;  and  by 
the  cross  that  he  is  to  triumph  over  sin,  the  world,  and  the 
devil.  He  enters  therefore  with  some  kind  of  pomp,  only  in 
order  to  meet  death ;  his  whole  equipage  has  nothing  in  it  but 
what  tends  to  humble  him ;  and  his  triumph  serves  only  to 
incense  his  enemies,  and  to  pave  his  way  to  the  cross. 

2.  Saying  unto  them,  Go  into  the  village  over  against  you,  and  straight 
way  ye  shall  find  an  ass  tied,  and  a  colt  with  her :  loose  them,  and  bring 
them  unto  me. 

Christ,  in  this  triumphant  entry,  gives  a  representation  of 
the  church,  for  which  he  came  to  triumph  by  his  death,  and 
which  he  designed  to  compose  of  two  sorts  of  people — the  Jews, 
accustomed  to  the  yoke  of  the  law,  and  the  Gentiles,  who  had 
never  borne  it.  The  Christian,  consisting  of  two  parts,  serves 
the  law  of  God  according  to  the  Spirit,  and  the  law  of  sin 
according  to  the  flesh.  By  the  bonds  which  tied  these  crea 
tures,  thou  showest  me,  0  Lord,  my  bondage  under  the  law 
of  sin ;  but  at  the  same  time  thou  showest  me,  that  thou  art 

VOL.  I.— 22 


254  MATTHEW. 

about  to  untie  them,  and  to  leave  to  thy  church,  and  the 
ministers  of  it,  the  power  of  loosing  sinners,  Jews  and  Gen 
tiles,  without  distinction. 

3.  And  if  any  man  say  aught  unto  you,  ye  shall  say,  The  Lord  hath 
need  of  them ;  and  straightway  he  will  send  them. 

Jesus  Christ,  still  uniform  in  his  conduct,  is  always  intent 
on  humbling  himself,  that  he  may  prepare  a  remedy  for  our 
pride ;  and  on  setting  off  his  humiliations  by  marks  of  his 
aJmighty  power,  that  he  may  establish  the  belief  of  his  di 
vinity.  Nothing  resists  his  will,  when  he  intends  to  loose  the 
sinner,  or  make  use  of  him  for  his  own  purposes  and  designs. 

4.  All  this  was  done,  that  it  might  be  fulfilled  which  was  spoken  by 
the  prophet,  saying,    5.  Tell  ye  the  daughter  of  Zion,  Behold,  thy  King 
cometh  unto  thee,  meek,  and  sitting  upon  an  ass,  and  a  colt  the  foal  of 
an  ass. 

See  to  what  the  outward  magnificence  of  this  triumph  is 
reduced !  but  to  the  sight  of  God,  nothing  can  appear  more 
great  and  magnificent,  than  a  God  who  despises  greatness  and 
magnificence  so  far  as  to  divest  himself  thereof,  and  who 
teaches  the  great  ones  of  the  earth  to  despise  it,  even  while 
they  possess  it.  What  an  example  is  here,  that  the  son  of 
God  should  come  meek,  and  full  of  gentleness,  to  those  whose 
hearts  he  knew  to  be  full  of  hatred  and  rage  against  himself, 
and  entirely  employed  in  contriving  his  death,  and  that  he 
should  come  even  to  deliver  himself  up  to  them  !  This  is  such 
an  instance  of  charity,  as  will  cover  the  revengeful  with  shame, 
and  overwhelm  them  at  the  tribunal  of  God,  if  they  do  not 
profit  by  it.  The  kingdom  of  Christ  is  a  kingdom  of  meekness 
and  of  love,  by  which  he  subdues  both  Jews  and  Gentiles — the 
spirit  and  the  flesh. 

6.  And  the  disciples  went,  and  did  as  Jesus  commanded  them, 
A  ready  and  faithful  obedience  to  the  word  of  Jesus  Christ 
is  a  sacrifice  due  to  him  from  the  reason  and  will  of  man. 
When  God  commands,  there  is  no  time  for  dispute.  When 
ever,  by  his  order  and  authority,  we  undertake  to  loose  souls, 
and  to  bring  them  to  Christ,  we  must  do  our  duty  in  following 
his  instructions,  without  regarding  the  censures  of  men.  There 
may  happen  some  certain  occasions,  wherein,  through  zeal  to 


CHAPTER    XXL  255 

serve  souls  and  obey  Christ,  we  are  obliged  to  expose  ourselves 
to  grievous  and  mortifying  suspicions ;  as  the  disciples  here 
expose  themselves  to  pass  for  robbers.  Herein  they  imitate 
their  Master  beforehand,  who  was  treated  as  such  at  the  time 
of  his  death,  being  crucified  between  two  thieves. 

7.  And  brought  the  ass,  and  the  colt,  and  put  on  them  their  clothes, 
and  they  set  him  thereon. 

All  here  is  mystery  and  instruction.  Pastors  should  learn 
from  hence  to  strip  and  divest  themselves  of  every  thing,  that 
they  may  prepare  souls  for  the  reception  of  Jesus  Christ  as 
their  King ;  to  cover  the  sins  of  others  with  the  garment  of 
an  inviolable  secresy;  to  hide  their  infirmities  by  a  wise  con 
descension,  their  bashfulness  by  a  preventing  charity ;  and  to 
spare  nothing  which  may  engage  them  to  take  upon  them  the 
yoke  of  Christ,  and  to  carry  Christ  himself  in  their  hearts, 
by  a  sincere  faith  and  imitation  of  his  virtues. 

8.  And  a  very  great  multitude  spread  their  garments  in  the  way;  others 
cut  down  branches  from  the  trees,  and  strewed  them  in  the  way. 

The  people  celebrate  Christ's  triumph  over  their  hearts  with 
out  knowing  it.  Their  simple  and  more  sincere  faith  renders 
them  more  disposed  to  receive  him  and  his  word.  God  accepts 
more  favourably  the  artless  praise  and  small  offerings  of  the 
poor,  than  the  studied  praises  of  the  learned,  and  the  mag 
nificent  presents  of  the  great.  We  do  not  see  here  either 
learned,  or  rich,  or  great  men  come  to  meet  Christ,  and  con 
tribute  to  the  glory  of  his  triumph;  this  is  for  them  a  very 
bad  presage :  knowledge,  which  puffs  up,  being  not  apt  to  in 
cline  men  to  the  obedience  of  faith,  nor  riches  to  the  love  of 
poverty,  nor  greatness  to  the  humility  of  Christ. 

9.  And  the  multitudes  that  went  before,  and  that  followed,  cried,  say 
ing,  Hosanna  to  the  Son  of  David:  Blessed  is  he  that  cometh  in  the  name 
of  the  Lord;  Hosanna  in  the  highest. 

Some  praise  Jesus  Christ  to-day,  who  will  crucify  him  to 
morrow  by  their  sins.  See  the  vanity  of  the  world's  applause ! 
To-day  men  acknowledge  Christ  to  be  the  Son  of  David  and 
the  Messias ;  and  we  shall  presently  hear  them  renounce  him, 
require  his  blood,  and  place  him  below  thieves  and  murderers. 
There  are  abundance  of  these  well-meaning,  but  weak  souls, 


256  MATTHEW. 

who  would  die  for  the  truth  when  there  is  nothing  to  fear ; 
but  who,  as  soon  as  it  is  attacked,  are  the  first  who  turn  their 
backs  upon  it,  and  declare  against  it.  All  the  Scriptures 
give  witness  to  Jesus  Christ, — the  Old  which  preceded,  as  well 
as  the  New  which  followed  him.  Let  us  read  and  meditate 
on  them  all  with  reverence  and  faith. 

10.  And  when  he  was  come  into  Jerusalem,  all  the  city  was  moved, 
saying,  Who  is  this  ? 

That  saving  trouble  with  which  the  elect  are  affected  at  the 
belief  of  Christ's  coming,  is  very  different  from  that  trouble 
of  envy  and  infidelity,  which  the  establishment  of  his  king 
dom  causes  in  the  wicked.  Had  he  come  to  flatter  the  pas 
sions  of  men,  he  would  then  have  been  welcome  to  the  world ; 
but  the  world  would  not  have  been  converted.  Had  he  adapted 
himself  to  the  desires  of  sinful  men,  they  would  not  indeed 
have  been  moved  or  troubled  at  his  coming;  but  then  they 
could  have  had  no  Saviour.  This  is  a  dreadful  instance  of 
forgetfulness  and  ingratitude,  to  ask  who  Christ  is,  after  so 
many  wonders  and  miracles !  Such  is  the  forgetfulness  of  a 
sinner,  who,  having  been  healed  and  sanctified  by  his  grace, 
loses  it  afterward  through  his  ingratitude. 

11.  And  the  multitude  said,  This  is  Jesus  the  prophet  of  Nazareth  of 
Galilee. 

The  people  are  readier  to  acknowledge  and  confess  Jesus 
Christ  than  the  great;  but  faith  and  piety,  which  have  not 
yet  been  tried,  are  very  unsteadfast  and  wavering.  Those 
truths  of  the  gospel,  which,  in  some  season  or  other  of  their 
lives,  many  have  known  and  commended,  will  serve  only  to 
condemn  them  at  the  judgment  of  God. 

SECT.  II. — THE   BUYERS   AND    SELLERS   CAST   OUT    OF   THE 
TEMPLE. — LITTLE   CHILDREN   COMMENDED. 

12.  fl  And  Jesus  went  into  the  temple  of  God,  and  cast  out  all  them 
that  sold  and  bought  in  the  temple,  and  overthrew  the  tables  of  the 
money  changers,  and  the  seats  of  them  that  sold  doves, 

Avarice,  covered  with  the  veil  of  religion,  is  one  of  those 
things  upon  which  Christ  looks  with  the  greatest  indignation 
in  his  church.  It  is  a  sure  mark  of  the  terrible  punishments 


CHAPTER   XXL  257 

which  he  reserves  for  the  profaners  of  his  true  temple,  the 
church,  that  he  suffers  in  it  those  whose  very  shadow  and 
figure  he  would  not  suffer  in  the  Jewish  temple.  Merchandise 
of  holy  things,  simoniacal  presentations,  fraudulent  exchanges, 
a  mercenary  spirit  in  sacred  functions ;  ecclesiastical  employ 
ments,  obtained  by  flattery,  service,  or  attendance,  or  by  any 
thing  which  is  instead  of  money ;  collations,  nominations,  and 
elections,  made  on  any  other  motive  than  the  glory  of  God, 
and  the  good  of  the  church, — these  are  all  fatal  and  damna 
ble  profanations,  of  which  those  in  the  temple  were  only  a 
shadow. 

13.  And  said  unto  them,  It  is  written,  My  house  shall  be  called  the 
house  of  prayer ;  but  ye  have  made  it  a  den  of  thieves. 

If  to  do  common  and  ordinary  actions  in  a  temple,  which 
contained  no  more  than  a  figure  of  the  Christian  mysteries, 
denominate  a  man  a  thief  in  God's  house ;  what  name  do  those 
deserve,  who,  by  criminal  and  scandalous  discourses,  by  las 
civious  looks  and  shameful  dresses,  profane  the  churches  where 
Christ  is  present  ?  They  who  are  placed  in  the  church  on 
purpose  to  serve  souls,  and  do  not  do  it;  or  who  enjoy  the 
revenues  of  the  church,  and  neglect  the  service  of  it,  are 
thieves  in  more  senses  than  one. 

14.  And  the  blind  and  the  lame  came  to  him  in  the  temple;  and  he 
healed  them. 

Jesus  Christ  soon  returns  to  his  kind  and  charitable  incli 
nation,  whatever  cause  of  anger  has  been  given  him ;  how  can 
we  refuse  to  imitate  him  with  respect  to  our  brethren  ?  After 
having  condemned  the  profane  use  of  the  house  of  God,  he 
shows  what  is  the  holy  and  lawful  use  of  it ;  namely,  by 
prayer,  adoration,  praise,  and  sacrifice,  to  use  our  utmost  en 
deavours  to  obtain  the  cure  of  those  who  are  under  the  blind 
ness  of  sin,  and  the  lameness  of  irregular  affections;  or  to 
enlighten  them  by  the  divine  word. 

15.  And  when  the  chief  priests  and  scribes  saw  the  wonderful  things 
that  he  did,  and  the  children  crying  in  the  temple,  and  saying,  Hosanna 
to  the  Son  of  David ;  they  were  sore  displeased, 

The  blindness  and  obstinacy  of  priests  and  teachers  are 
generally  the  effect  of  ambition,  avarice,  and  pride.  Would 

22*  R 


258  MATTHEW. 

to  God,  that  they  who  ought  most  to  promote  the  advance 
ment  of  his  work,  and  the  kingdom  of  Christ,  were  not  too 
often  those  who  obstruct  and  hinder  it  the  most !  The  envy, 
jealousy,  and  worldly  interest  of  corrupt  ecclesiastics,  will 
ever  do  more  mischief  to  the  church  than  her  declared  ene 
mies.  The  most  wonderful  success  of  holy  bishops,  their 
reputation,  and  the  veneration  which  the  people  have  for 
them,  are  so  far  from  gaming  the  hearts  of  their  secret  ene 
mies,  that  they  do  but  exasperate  them  the  more. 

16.  And  said  unto  him,  Hearest  thou  what  these  say  ?     And  Jesus 
saith  unto  them,  Yea;  have  ye  never  read,  Out  of  the  mouth  of  babes 
and  sucklings  thou  hast  perfected  praise  ? 

A  great  reputation  is  a  very  great  crime,  when  a  man  has 
envious,  incensed,  or  powerful  enemies.  It  is  not  always  a 
well-regulated  humility  to  disavow  praise  and  public  esteem, 
when  the  glory  of  God  and  of  truth  is  concerned.  The  praise 
of  the  common  people  is  least  to  be  suspected,  because  they 
are  least  capable  of  affectation  and  artifice.  God  willingly 
accepts  the  praises  of  the  simple,  because  his  Spirit  draws 
them  out  of  their  mouths. 

17.  ^[  And  he  left  them,  and  went  out  of  the  city  into  Bethany ;  and 
he  lodged  there. 

It  is  wisdom  not  to  persist  in  endeavouring  to  instruct  those 
who  are  blinded  with  envy.  When  a  pastor  has  discharged 
all  he  owes  to  truth  and  the  dignity  of  his  office,  he  should 
consider  what  is  due  to  prudence  and  humility,  giving  way 
for  a  time  to  the  envy  of  his  enemies,  and  withdrawing  him 
self  from  the  excessive  affection  of  his  friends. 

SECT.  III. — THE   FIG-TREE   WITHERED. — THE    PRAYER   WITH 

FAITH. 

18.  Now  in  the  morning,  as  he  returned  into  the  city,  he  hungered. 
How  barren  is  the  friendship  of  men  toward  Jesus  Christ. 

Their  hard-heartedness  often  leaves  his  members  to  suffer 
hunger  as  well  as  himself.  We  may  conclude,  from  his  hun 
ger,  that  his  triumph  was  followed  by  fasting  and  prayer,  two 
powerful  means  to  suppress  human  complacency,  and  expel 
the  poison  of  applause.  Christ  had  no  need  of  these  pre- 


CHAPTER    XXI.  259 

servatives  himself,  but  his  members  wanted  this  example  and 
instruction. 

19.  And  when  he  saw  a  fig  tree  in  the  way,  he  came  to  it,  and  found 
nothing  thereon,  but  leaves  only,  and  said  unto  it,  Let  no  fruit  grow  on 
thee  henceforward  for  ever.     And  presently  the  fig  tree  withered  away. 

Can  the  Christian,  who  affords  Jesus  Christ  nothing  but 
barren  words  and  desires,  expect  any  thing  but  his  maledic 
tion  and  curse?  We  must  continually  watch,  and  employ 
ourselves  in  good  works,  especially  those  of  our  salvation,  still 
expecting  the  hour  when  Christ  will  come  to  demand  the  fruit 
of  all  his  gifts  and  graces.  A  fig  tree  in  the  way,  and  a  Chris 
tian  exposed  to  all  the  temptations  of  the  world,  either  bear 
or  preserve  but  very  little  fruit.  Dryness  and  barrenness 
are,  without  comparison,  more  terrible  in  the  other  world, 
where  there  is  not  the  least  hope  of  any  more  grace.  Let  us 
take  great  care  not  to  let  the  season  pass  which  is  proper  for 
producing  fruit ;  one  moment  will  deprive  us  of  it  all. 

20.  And  when  the  disciples  saw  itt  they  marvelled,  saying,  How  soon 
is  the  fig  tree  withered  away  ! 

The  desertion  and  malediction  of  sinners  ought  to  strike 
even  the  just  with  fear  and  amazement.  We  say  every  day 
one  to  another,  See  how  suddenly  this  man  died;  but  who 
takes  warning  by  such  examples  ?  What  we  say  to-day  of 
others,  will  perhaps  be  said  to-morrow  of  us.  God  is  more  to 
be  admired  in  the  fertility  which  he  restores  to  trees  and 
plants  every  year,  than  in  the  sterility  wrought  by  him  in 
this  fig  tree ;  but  the  more  wonders  he  produces,  the  less  we 
admire  them. 

21.  Jesus  answered  and  said  unto  them,  Verily  I  say  unto  you,  If  ye 
have  faith,  and  doubt  not,  ye  shall  not  only  do  this  which  is  done  to  the 
fig  tree,  but  also  if  ye  shall  say  unto  this  mountain,  Be  thou  removed, 
and  be  thou  cast  into  the  sea ;  it  shall  be  done. 

Nothing  is  impossible  to  a  faith  which  doubts  not ;  but  this 
faith  is  very  rare.  Few  or  no  miracles  are  done  in  our  days, 
because  there  is  so  little  faith,  and  so  little  necessity  for  them. 

22.  And  all  things,  whatsoever  ye  shall  ask  in  prayer,  believing,  ye 
shall  receive. 

Faith  is  the  source  of  prayer.     The  meusure  of  faith  is  the 


260  MATTHEW. 

measure  of  our  success  in  prayer;  and  prayer  is  the  inter 
preter  of  faith;  it  nourishes,  increases,  preserves,  and  makes 
it  fruitful  in  good  works.  Abundance  of  people  pray,  but 
few  proportion  the  fervency,  humility,  and  perseverance  of 
their  prayers  to  the  greatness  of  those  gifts  for  which  they 
pray.  The  church  is  the  house  of  prayer,  because  it  is  the 
house  of  faith.  Whoever  prays  not  within  the  pale  or  faith 
of  it,  pray  unprofitably,  and  somewhat  worse. 

SECT.  IV. — CHRIST   IS   ASKED    CONCERNING   HIS   AUTHORITY. — 
PUBLICANS   AND    HARLOTS    PREFERRED    TO    THE    PHARISEES. 

23.  f  And  when  he  was  come  into  the  temple,  the  chief  priests  and  the 
elders  of  the  people  came  unto  him  as  he  was  teaching,  and  said,  By  what 
authority  doest  thou  these  things  ?  and  who  gave  thee  this  authority  ? 

The  wicked  cannot  believe  that  the  authority  which  con 
demns  their  maxims  is  lawful;  and  are  always  ready  to  op 
pose  it.  It  happens  but  too  frequently  in  the  church,  that 
other  persons,  as  well  as  the  wicked,  interrupt  the  chief  pas 
tors  in  the  exercise  of  their  proper  functions,  by  carrying  on 
unjust  actions  and  vexatious  suits  against  their  authority  and 
jurisdiction.  The  miracles  of  Jesus  Christ  are  a  sufficient 
proof  of  his  authority ;  Scripture  shows  that  of  his  ministers. 

24.  And  Jesus  answered  and  said  unto  them,  I  also  will  ask  you  one 
thing,  which  if  ye  tell  me,  I  in  like  wise  will  tell  you  by  what  authority 
I  do  these  things. 

The  wisdom  of  God  very  easily  finds  means  to  confound  the 
designs  and  malice  of  men.  It  is  not  out  of  a  spirit  contrary 
to  simplicity,  that  our  blessed  Lord  opposes  one  question  to 
another;  but  to  expose  the  insincerity  of  the  enemies  of  his 
ministry,  and  to  hinder  them  from  obstructing  the  gospel. 
There  is  a  pious  dexterity  and  address,  as  well  as  criminal 
and  wicked  artifices. 

25.  The  baptism  of  John,  whence  was  it?  from  heaven,  or  of  men? 
And  they  reasoned  with  themselves,  saying,  If  we  shall  say,  From  heaven ; 
he  will  say  unto  us,  Why  did  ye  not  then  believe  him  ?   26.  But  if  we 
shall  say,  Of  men  ;  we  fear  the  people ;  for  all  hold  John  as  a  prophet. 

One  single  word  of  the  Son  of  God  puts  a  stop  to  the  malice, 
and  disconcerts  all  the  wisdom,  of  the  world.  Simplicity  gives 
a  wonderful  confidence  and  peace  of  mind;  double  dealing 


CHAPTER    XXL  261 

causes  a  thousand  disquiets  and  troubles.  To  what  extremity- 
are  they  reduced,  whom  envy  and  obstinacy  engage  to  oppose 
those  whom  God  sends  to  instruct  them?  They  are  forced 
even  to  confess  their  incredulity,  and  to  acknowledge  them 
selves  set  only  against  that  which  is  good.  Let  a  man  do  his 
utmost  to  conceal  within  his  own  heart  the  conviction  which 
he  has  of  truth  and  innocence,  to  avoid  yielding  thereto,  or 
being  condemned  before  men ;  God,  who  sees  the  heart,  will, 
by  the  light  of  the  last  day,  produce  it  as  a  witness  against 
him,  and  make  it  his  judge. 

27.  And  they  answered  Jesus,  and  said,  We  cannot  tell.     And  he  said 
unto  them,  Neither  tell  I  you  by  what  authority  I  do  these  things. 

They  who  are  once  engaged  against  the  truth,  never  scruple 
a  lie.  Pharisaical  pride,  according  to  its  different  interests, 
prompts  men  equally,  either  to  pretend  to  know  every  thing, 
or  to  affect  to  know  nothing.  By  a  real  ignorance,  God  often 
punishes  the  feigned  and  counterfeit  ignorance  of  the  envious, 
who  will  not  acknowledge  the  good  which  they  see  in  others. 

28.  ^  But  what  think  ye  ?     A  certain  man  had  two  sons  ;  and  he  came 
to  the  first,  and  said,  Son,  go  work  to  day  in  my  vineyard. 

Labour  is  the  universal  penance  imposed  on  all  the  children 
of  Adam,  and  yet  all  the  world  declines  it.  Our  soul  is  not 
our  own.  It  is  the  vineyard  of  God,  which  we  ought  to  culti 
vate  by  fulfilling  his  commands ;  and  this  not  out  of  self-love, 
but  for  the  love  of  him.  That  which  would  have  been  the 
delight  of  man  in  innocency,  is  become  a  painful  work  to  him 
since  his  fall. 

29.  He  answered  and  said,  I  will  not ;  but  afterward  he  repented,  and 
went. 

The  just  perceive  at  first  the  opposition  of  nature  to  obe 
dience  ;  but  grace  remains  victorious.  How  happy  is  it  for  a 
man  to  receive  the  gift  of  repentance,  when  he  has  been  so 
unhappy  as  to  transgress  the  divine  law  in  the  first  years  of 
his  life !  There  are  very  few  Christians  who  have  not  lost 
their  innocence  by  disobeying  God;  and  very  few  sinners, 
who,  touched  with  true  remorse,  "bring  forth  fruits  meet  for 
repentance." 


262  MATTHEW. 

30.  And  he  came  to  the  second,  and  said  likewise.     And  he  answered 
and  said,  I  go,  sir ;  and  went  not. 

The  pretended  just  man  is  full  of  presumption,  and  very 
eager  to  embrace  the  good  proposed  to  him, — he  promises 
every  thing,  and  performs  nothing.  Christian  righteousness 
consists  not  in  making  ostentation  of  a  great  zeal  for  God's 
law,  or  of  great  application  to  every  thing  which  contributes 
to  make  it  more  understood,  nor  in  appearing  always  ready  to 
fulfil  it ;  but  in  fulfilling  it  with  humility,  exactness,  and  per 
severance.  Men  often  deceive  themselves  in  this  matter; 
there  are  abundance  of  false  lovers  of  the  gospel. 

31.  "Whether  of  them  twain  did  the  will  of  his  father  ?     They  say  unto 
him,  The  first.     Jesus  saith  unto  them,  Verily  I  say  unto  you,  That  the 
publicans  and  the  harlots  go  into  the  kingdom  of  God  before  you. 

True  repentance  saves  the  greatest  sinners ;  a  false  right 
eousness  does  but  blind  and  harden  the  worldly-wise  the  more. 
Men  recover  more  easily  from  gross  and  public  disorders,  than 
from  a  false  righteousness  and  secret  pride,  which  corrupt  the 
whole  life,  and  lull  the  sinner  asleep. 

32.  For  John  came  unto  you  in  the  way  of  righteousness,  and  ye  be 
lieved  him  not;  but  the  publicans  and  the  harlots  believed  him:  and  ye, 
when  ye  had  seen  it,  repented  not  afterward,  that  ye  might  believe  him. 

If  the  word  and  good  example  had  been  sufficient  for  con 
version,  what  sinners  would  not  St.  John  have  converted? 
Pride,  which  is  the  greatest  obstacle  thereto,  requires  other 
remedies.  When  a  soul  is  not  wrought  upon,  either  by  the 
innocency  of  the  just,  or  the  repentance  of  sinners,  what  hope 
can  be  entertained  of  its  salvation?  Worldly  men  perish  con 
tinually  amid  all  sorts  of  good  examples.  That  of  saints, 
frights  and  discourages  them ;  that  of  great  sinners  converted, 
they  are  ashamed  to  follow;  and  that  of  the  generality  of 
good  men  is  not  strong  enough  to  affect  or  stir  them.  It 
belongs  to  thee  only,  0  Lord,  to  render  all  these  examples 
useful,  and  to  make  them  subservient  to  thy  designs  concern 
ing  souls ! 

SECT.  V. — THE  PARABLE  OF  THE  HUSBANDMEN. 

33.  ^[  Hear  another  parable:  There  was  a  certain  householder,  which 
planted  a  vineyard,  and  hedged  it  round  about,  and  digged  a  winepress 
in  it,  and  built  a  tower,  and  let  it  out  to  husbandmen,  and  went  into  a 


CHAPTER    XXL  263 

far  country :  34.  And  when  the  time  of  the  fruit  drew  near,  he  sent  his 
servants  to  the  husbandmen,  that  they  might  receive  the  fruits  of  it. 
35.  And  the  husbandmen  took  his  servants,  and  beat  one,  and  killed 
another,  and  stoned  another. 

This  is  a  representation  of  the  perfidiousness  of  the  Jews. 
The  vineyard  is  the  synagogue ;  the  hedge,  the  divine  protec 
tion  ;  the  winepress,  the  law ;  the  tower,  the  temple  and  sacri 
fices  ;  and  the  husbandmen,  the  priests  and  doctors  of  the  law. 
How  great  ought  the  fidelity  and  gratitude  of  Christians  to 
be,  who  have  received  the  truth  and  substance  of  all  these 
things  in  Jesus  Christ!  The  vineyard  is  now  the  church; 
the  hedge,  the  faith  which  separates  it  from  Jews  and  here 
tics  ;  the  winepress,  the  sacrament  from  whence  the  blood  of 
Christ,  and  the  merits  of  his  cross,  stream  into  our  souls ;  the 
tower  is  the  promise  of  his  presence  and  protection  against 
all  the  powers  of  hell ;  the  husbandmen  are  the  pastors ;  and 
the  far  country  is  heaven,  whither  Christ  ascended,  having 
given  them  his  mission  and  authority. 

36.  Again,  he  sent  other  servants  more  than  the  first:  and  they  did 
unto  them  likewise. 

The  church,  which  has  existed  in  all  times,  has,  according 
to  the  difference  of  them,  had  prophets,  apostles,  pastors,  and 
teachers.  There  is  not  a  moment  in  which  God  does  not 
shower  down  his  gifts  upon  us,  and  require  the  fruit  of  them. 
The  church  has  been  persecuted  in  all  ages,  under  the  law 
and  under  the  gospel,  under  the  prophets  and  under  Jesus 
Christ;  and  the  greatest  share  of  persecution  has  still  fallen 
on  the  ministers  of  it.  There  have  been  always  good  and 
bad  husbandmen ;  and  the  former  have  still  been  ill  used  by 
the  latter.  How  happy  is  the  lot  of  those  who  have  faith 
enough  to  choose  rather  to  suffer  in  serving  the  church,  than 
to  enjoy  worldly  peace  by  declining  the  service  of  it ! 

37.  But  last  of  all  he  sent  unto  them  his  son,  saying,  They  will  reve 
rence  my  son. 

The  Son  of  God  incarnate,  by  his  word,  his  example,  his 
mysteries,  and  his  ministers,  demands  the  fruit  of  those  graces 
which  God  has  bestowed  on  mankind.  Neither  the  infidelity 
of  the  Jews,  nor  their  abuse  of  God's  benefits,  could  put  a 
stop  to  his  goodness,  or  hinder  him  from  sending  his  Son  into 


264  MATTHEW. 

the  world.  My  God,  how  far  from  this  spirit  are  the  chil 
dren  of  Adam !  The  least  trifle  is  enough  to  raise  their  re 
sentment,  and  to  stifle  their  good-will. 

38.  But  when  the  husbandmen  saw  the  son,  they  said  among  them 
selves,  This  is  the  heir ;  come,  let  us  kill  him,  and  let  us  seize  on  his 
inheritance. 

The  sinner,  to  enjoy  the  miserable  peace  of  his  sin,  would 
destroy  both  Christ  and  his  gospel,  if  it  were  in  his  power. 
To  conspire  against  the  church  and  its  doctrine,  as  heretics 
do,  is  to  conspire  against  Jesus  Christ.  We  put  him  to  death 
in  every  one  of  his  members,  which,  by  the  poison  of  bad  doc 
trine,  example,  or  conduct,  we  rob  of  the  life  of  faith  and 
grace;  or  deprive  of  the  food  of  prayer,  of  the  word,  and  of 
the  body  and  blood  of  Christ. 

39.  And  they  caught  him,  and  cast  him  out  of  the  vineyard,  and  slew 
him. 

Let  us  take  great  heed,  lest,  while  we  detest  these  murder 
ers  of  the  Son  of  God,  we  ourselves  be  reckoned  of  their  num 
ber,  on  the  account  of  our  corrupt  will.  To  be  rejected  and 
crucified  by  the  Jews,  who  knew  him  not,  was  less  grievous  to 
him  than  to  be  despised  and  outraged  by  Christians,  who 
make  profession  of  adoring  him.  To  cast  him  out  of  our 
heart,  is  to  "cast  him  out  of  the  vineyard,"  which  he  has 
purchased  with  his  blood,  and  to  take  away  the  life  which  he 
had  in  us.  How  many  hearts  are  guilty  of  murder  in  the 
sight  of  God !  How  many,  which  are  at  least  a  prison,  where 
Jesus  Christ  is  detained  captive ! 

40.  When  the  lord  therefore  of  the  vineyard  cometh,  what  will  he  do 
unto  those  husbandmen?   41.  They  say  unto  him,  He  will  miserably 
destroy  those  wicked  men,  and  will  let  out  his  vineyard  unto  other  hus 
bandmen,  which  shall  render  him  the  fruits  in  their  seasons. 

Jews  and  wicked  Christians  shall  both  be  terribly  punished ; 
but  the  latter  so  much  the  more  severely,  as  the  gifts  they 
have  received  are  more  excellent,  and  their  ingratitude  more 
abominable.  If  the  first  coming  of  Christ,  which  was  all 
grace  and  mercy,  proved  so  fatal  to  the  Jews,  by  reason  of 
their  incredulity,  how  terrible  will  his  second,  consisting  all 
of  justice  and  vengeance,  be  to  such  Christians  as  have  not 
lived  according  to  their  faith?  Faith,  without  the  fruits  of 


CHAPTER    XXI.  265 

it,  distinguishes  the  Christian  from  the  Jew,  to  no  other  end 
but  his  condemnation.  We  must  render  these  fruits  in  their 
season,  and  that  season  lasts  all  our  life. 

SECT.  VI. — THE    CORNER-STONE. 

42.  Jesus  saith  unto  them,  Did  ye  never  read  in  the  Scriptures,  The 
stone  which  the  builders  rejected,  the  same  is  become  the  head  of  the 
corner :  this  is  the  Lord's  doing,  and  it  is  marvellous  in  our  eyes  ? 

They  had  read  these  words,  but  with  a  veil  over  their  eyes, 
which  hindered  them  from  perceiving  Jesus  Christ,  and  their 
own  heinous  crime  therein.  What  wonders  should  we  dis 
cover  in  the  Scriptures,  if  the  corruption  of  our  heart  did  not 
draw  a  veil  like  theirs  over  our  eyes !  How  admirable  would 
Christ  appear  to  us  in  them,  if  we  had  but  an  earnest  desire 
to  find  him  there!  This  passage  contains  an  abridgment  of 
the  whole  knowledge  of  Jesus  Christ:  (1.)  He  is  the  work 
manship  of  God  by  way  of  eminence.  (2.)  He  was  rejected, 
humbled,  and  crucified  by  the  Jews.  (3.)  Raised  again  by 
his  Father.  (4.)  Constituted  the  head  and  foundation  of  the 
church.  (5.)  Made  the  cement  and  union  of  its  members, 
and  the  peace  of  Jews  and  Gentiles.  (6.)  Rendered  the  ob 
ject  of  the  joy  and  admiration  of  the  faithful, — an  object  which 
ought  continually  to  employ  them  here,  and  which  will  yield 
them  eternal  happiness  hereafter. 

43.  Therefore  say  I  unto  vou,  The  kingdom  of  God  shall  be  taken  from 
you,  and  given  to  a  nation*  bringing  forth  the  fr ui  ts  thereof.    [*  Fr.  people.] 

What  we  see  here,  in  this  just  rejection  of  the  Jews,  and 
merciful  calling  of  the  Gentiles,  is  fulfilled  every  day  in  par 
ticular  persons.  Let  not  those,  who  seem  the  most  forsaken, 
despair,  any  more  than  the  Gentiles,  of  the  mercy  of  God. 
Let  not  those,  whom  he  has  favoured  the  most,  be  too  much 
exalted  thereby ;  but  let  them  fear  the  miserable  lot  of  the 
chosen  and  beloved  people.  None  but  a  God  could,  with  so 
much  freedom  and  resolution,  pronounce  on  his  enemies  the 
sentence  of  their  condemnation.  He  who  did  it  must  needs 
have  a  great  desire  to  die.  And  it  was  his  earnest  zeal  to  do 
his  Father's  will,  and  to  form  his  chosen  people,  which  kindled 
this  desire  in  his  heart.  Christ  answers  for  the  fidelity  of  his 

VOL.  L— 23 


266  MATTHEW. 

people,  who  are  his  members ;  because  he  will  himself  engrave 
his  laws  upon  their  minds,  and  write  them  in  their  hearts. 
For  it  is  he  who  produces  in  them,  by  his  grace,  the  fruits 
which  they  bring  forth  by  their  will.  Lord,  since  by  thy 
mercy  I  am  of  the  number  of  thy  people,  do  thou  cause  me 
to  bring  forth  the  fruits  of  the  kingdom  of  God. 

44.  And  whosoever  shall  fall  on  this  stone  shall  be  broken :  but  on 
whomsoever  it  shall  fall,  it  will  grind  him  to  powder. 

All  the  vain  efforts  of  Christ's  enemies,  while  he  was  on 
earth,  served  only  to  the  establishment  of  his  designs,  and  to 
the  confusion  of  all  those  who  opposed  them.  But  how  dread 
ful  will  it  be,  when  the  storms  of  his  vengeance  shall  fall  upon 
the  enemies  of  his  kingdom  and  glory,  after  his  resurrection, 
and  at  his  second  coming!  They  who,  being  scandalized  at 
the  humiliations  of  the  Son  of  God,  and  the  ignominy  of  the 
cross,  rejected  him  before  his  resurrection,  are  those  who  fell 
on  this  stone,  and  were  broken ;  but  yet  had  opportunities  of 
being  converted,  after  the  descent  of  the  Holy  Ghost.  But 
as  for  those  who,  after  the  glory  of  his  resurrection,  and  the 
miracu-lous  effects  of  the  Holy  Ghost  in  the  establishment  of 
the  church,  continued  still  obdurate,  this  stone,  lifted  up  to 
heaven,  fell  upon  them  at  the  destruction  of  Jerusalem ;  and 
will  again  fall  upon  them  at  his  last  coming,  and  grind  them 
to  powder. 

45.  And  when  the  chief  priests  and  Pharisees  had  heard  his  parables, 
they  perceived  that  he  spake  of  them. 

The  word  of  Jesus  Christ  darts  light  sometimes  into  the 
heart  of  the  wicked,  but  such  light  as  blinds  and  hardens 
them  the  more.  The  most  wholesome  advice  passes  for  an 
affront  with  those  who  have  shut  their  hearts  against  the 
truth.  When  that  which  should  incline  men  to  repentance 
does  only  kindle  the  flame  of  spite  and  revenge,  there  is  no 
more  hope  of  salvation,  without  a  very  extraordinary  grace. 

46.  But  when  they  sought  to  lay  hands  on  him,  they  feared  the  multi 
tude,  because  they  took  him  for  a  prophet. 

He  who  abstains  from  evil,  only  through  fear  of  punish 
ment,  commits  it  in  his  heart,  and  is  already  guilty  before 
God.  Men  are  apt  to  fear  those  who  can  kill  the  body;  but 


CHAPTER   XXII.  267 

they  fear  not  him  who  can  destroy  both  body  and  soul 
eternally.  A  true  pastor  fears  nothing  but  God,  when  his 
glory  is  concerned;  a  hireling  fears  every  thing,  except  him 
whom  only  he  ought  to  fear. 


CHAPTER  XXII. 

SECT.  I. — THE    PARABLE    OF   THE    MARRIAGE-FEAST. THE 

WEDDING    GARMENT. 

1.  AND  Jesus  answered  and  spake  unto  them  again  by  parables,  and 
said,  2.  The  kingdom  of  heaven  is  like  unto  a  certain  king,  which  made 
a  marriage  for  his  son, 

The  Jews  were  the  first  who  were  called  to  the  belief  of 
the  incarnation,  wherein  Jesus  Christ  espoused  the  human 
nature  and  the  church.  He  chooses  the  most  strict,  tender, 
fruitful,  and  most  inviolable  of  all  alliances,  to  make  us  com 
prehend  how  intimate  and  advantageous  to  the  Christian  soul 
that  union  is,  which  God  is  pleased  to  have  with  it  in  his 
Son,  by  faith  and  charity.  What  may  we  not  expect  from  a 
royal  alliance !  For  what  may  we  not  hope  from  a  divine 
union ! 

3.  And  sent  forth  his  servants  to  call  them  that  were  bidden  to  the 
wedding :  and  they  would  not  come. 

The  law,  the  prophets,  and  the  gospel  are  but  so  many 
different  invitations  to  the  wedding  of  Jesus  Christ,  to  the 
belief  and  fruits  of  his  incarnation.  By  these  nuptials,  which 
are  yet  only  begun,  the  creature  is  already  become  one  spirit 
and  one  heart  with  God ;  how  then  will  it  be,  when,  this  mar 
riage  being  consummated,  he  will  admit  the  creature  to  a  par 
ticipation  of  all  his  treasure,  perfect  his  charity  in  it,  and 
make  it  live  eternally  for  himself!  This  union  with  God  is 
contracted  very  freely ;  and  no  man  can  be  forced  or  necessi 
tated  to  it ;  for  it  is  an  immediate  union  of  will  to  will,  of 
heart  to  heart ;  and  it  is  by  willing  and  consenting,  that  we 
come  to  God  and  Jesus  Christ. 

4.  Again,  he  sent  forth  other  servants,  saying,  Tell  them  which  are 


268  M  A  T  T II E  W. 

bidden,  Behold,  I  have  prepared  my  dinner :  my  oxen  and  my  fallings 
are  killed,  and  all  things  are  ready :  come  unto  the  marriage. 

God's  patience  is  not  wearied  by  the  denial  and  resistance 
of  man's  heart.  He  seems  as  earnestly  desirous  of  uniting  it 
to  himself,  as  if  some  great  advantage  would  accrue  to  him 
thereby ;  whereas  in  truth  he  finds  nothing  in  it  but  poverty, 
misery,  and  corruption;  and,  on  the  contrary,  the  heart  finds 
in  him  wisdom,  holiness,  greatness,  riches,  and  all  things 
which  make  a  perfect,  infinite,  and  incomprehensible  felicity. 
Jesus  Christ  is  himself  the  true  victim  of  God,  slain  for  us, 
to  which  we  are  invited,  and  of  which  we  ought  to  partake, 
the  sacrifice  of  the  Christian  covenant,  and  the  marriage- 
feast  and  banquet ;  and  it  is  by  eating  of  it  that  this  union  is 
completed, — here  under  the  veil  of  the  sacrament,  but  in  heaven 
openly  and  without  any  veil. 

5.  But  they  made  light  of  it,  and  went  their  ways,  one  to  his  farm, 
another  to  his  merchandise :  6.  And  the  remnant  took  his  servants,  and 
entreated  them  spitefully,  and  slew  them. 

There  are  three  sorts  of  states,  wherein  men  run  the  risk 
of  living  in  a  continual  forgetfulness  and  neglect  of  salvation. 
The  first,  is  that  of  a  soft,  idle,  and  voluptuous  life,  wherein 
a  man  thinks  of  nothing,  but  quietly  to  enjoy  life,  health, 
riches,  conveniences,  good  cheer,  public  diversions,  and  pri 
vate  pleasures.  This  is  the  life  of  a  man  of  fortune  and  plea 
sure.  The  second  state  of  life,  is  that  of  a  man  entirely  taken 
up  with  worldly  business,  merchandise,  the  public  revenues, 
or  any  gainful  employment,  in  which  the  love  of  riches,  and 
application  to  the  means  of  acquiring  them,  generally  stifle 
all  thoughts  of  salvation,  and  engross  all  that  time  which 
should  be  set  apart  for  the  prosecution  of  it.  The  third 
state,  is  that  of  men  openly  unjust,  violent,  and  outrageously 
wicked,  who  are  sinners  as  it  were  by  profession,  in  the 
face  of  the  world,  and  who  not  only  neglect  their  salva 
tion,  but  are  incensed  against  all  those  who  exhort  them 
to  mind  it,  and  impartially  declare  to  them  the  truth. 
Permit  us  not,  Lord,  ever  to  be  forgetful  of  thee  in  any 
state,  or  to  be  engaged  in  such  as  are  inconsistent  with 
salvation ! 


CHAPTER    XXII.  269 

7.  But  when  tho  Icing  heard  thereof,  he  was  wroth :  and  he  sent  forth 
his  armies,  and  destroyed  those  murderers,  and  burned  up  their  city. 

God,  either  sooner  or  later,  takes  vengeance  on  men  for 
their  contempt  of  his  word  and  truth,  and  for  their  injurious 
treatment  of  his  ministers.  The  punishment  of  the  Jews,  by 
the  destruction  of  Jerusalem,  which  is  here  prefigured,  is  it 
self  but  a  figure  and  shadow  of  the  punishment  of  Christians. 
Death,  which  to  the  saints  is  the  beginning  of  their  happi 
ness,  to  the  reprobate  is  the  beginning  of  the  eternal  ven 
geance  of  God.  The  city  of  this  present  world,  which  they 
make  their  earthly  paradise,  is  then  burnt  up  and  destroyed 
as  to  them. 

8.  Then  saith  he  to  his  servants,  The  wedding  is  ready,  but  they  which 
were  bidden  were  not  worthy. 

The  substitution  of  the  Gentiles  in  the  room  of  the  Jews, 
denotes  to  us  another  substitution  much  more  to  be  dreaded. 
Grace  is  often  taken  away  from  a  wicked  Christian,  and  given 
to  others.  No  person  is  excluded  from  the  feast,  except  he 
be  unworthy;  though  no  man  is  of  himself  worthy  to  be 
admitted  to  it.  Deplorable  was  the  blindness  of  the  Jews, 
who  knew  not  the  feast  which  was  prepared  for  them ;  but 
more  deplorable  is  that  of  a  Christian,  [professor,]  who,  after 
having  tasted  and  fed  deliciously  on  it,  loathes  and  nauseates 
it,  and  leaves  it,  to  return  to  his  vomit. 

9.  Go  ye  therefore  into  the  highways,  and  as  many  as  ye  shall  find, 
bid  to  the  marriage.    10.  So  those  servants  went  out  into  the  highways, 
and  gathered  together  all  as  many  as  they  found,  both  bad  and  good: 
and  the  wedding  was  furnished  with  guests. 

There  is  no  respect  of  persons  in  the  business  of  salvation. 
All  sorts  of  sinners  are  invited  to  it,  Jews  and  Gentiles,  and 
the  poor  who  have  no  settled  abode,  more  than  the  rich  and 
great  ones  of  the  world.  The  church  is  everywhere  repre 
sented  as  visible,  and  containing  both  good  and  bad,  righteous 
and  wicked,  united  together  by  the  participation  of  the  same 
sacraments.  Abundance  of  Christians  are  present  at  the 
table  of  the  eucharistical  feast,  who  will  never  be  seen  at  the 
eternal  table  of  God.  Let  us  tremble  at  the  thought ! 

11.  If  And  when  the  king  came  in  to  see  the  guests,  he  saw  there  a 
man  which  had  not  on  a  wedding  garment:    12.  And  he  saith  unto  him, 
23* 


270  MATTHEW. 

Friend,  how  earnest  thou  in  hither  not  having  a  wedding  garment  ?     And 
he  was  speechless. 

Let  every  man  learn  from  hence,  to  examine  and  judge 
himself,  and  to  abstain  from  the  holy  table,  until  he  has  put 
on  the  wedding-garment ;  conformably  to  the  apostle's  injunc 
tion,  which  Christ  authorizes  so  long  before  by  this  parable. 
Thus  we  may  prevent  this  dreadful  separation,  which  will  cer 
tainly  be  followed  by  an  eternal  excommunication.  It  is  by 
faith  that  we  come  to  the  wedding- feast ;  it  is  by  charity 
which  is  the  life,  and  by  good  works  which  are  the  fruits  of 
faith,  that  we  are  qualified  to  eat  the  flesh  of  the  Lamb,  and 
to  receive  nourishment  from  it.  Among  a  thousand  unworthy 
communicants,  perhaps  there  is  but  one,  whose  conscience  up 
braids  him  after  this  manner,  How  earnest  thou  in  hither? 
Happy  is  he,  if  amended  thereby.  No  answer  can  be  made 
at  the  tribunal  of  God.  The  confusion  arising  from  sin,  and 
the  conscience  of  the  sinner,  will  stop  his  mouth. 

13.  Then  said  the  king  to  the  servants,  Bind  him  hand  and  foot,  and 
take  him  away,  and  cast  him  into  outer  darkness ;  there  shall  be  weep 
ing  and  gnashing  of  teeth. 

See  here  the  sad  state  and  total  interdiction  of  a  damned 
soul.  No  more  feet  to  run  to  God's  mercy,  or  to  flee  from 
his  justice.  No  more  hands  to  do  good,  or  to  make  any  amends 
for  evil.  No  more  light  whereby  to  know  God  or  his  own 
duty.  Nothing  but  darkness,  pain,  grief,  tears,  rage,  fury, 
and  despair  remains  for  those  who  are  cast  out  from  the  wed 
ding-feast.  This  is  the  fruit  of  sin,  and  especially  of  the 
abuse  of  faith,  grace,  and  the  holy  communion. 

14.  For  many  are  called,  but  few  are  chosen. 

Many  are  called  by  the  law  of  nature,  by  the  written  law, 
and  by  the  preaching  of  the  gospel ;  but  few  are  there  who 
come  in  by  faith;  few  among  these  who  live  by  faith;  and 
few,  even  of  these  last,  who  persevere  in  the  life  of  faith. 
The  elect  are  not  known  until  the  separation  is  made.  One 
single  reprobate  cast  out  represents  all  the  rest.  God  some 
times  manifests  his  justice  on  a  sinner,  even  in  this  world, 
on  purpose  to  awaken  all  others ;  with  whom  he  either  bears, 
in  expectation  of  their  repentance,  or  whom  he  reserves  for 


CHAPTER    XXII.  271 

the   torments  of  hell.     Let  us   strive   to  be   of  the   small 
number. 

SECT.  II. — GOD   AND    CESAR. 

15.  fl  Then  went  the  Pharisees,  and  took  counsel  how  they  might  en 
tangle  him  in  his  talk. 

The  devil's  ministers,  like  himself,  retire  only  for  a  while; 
but  never  lay  aside  the  design  of  destroying  virtuous  people. 
Of  all  wicked  persons,  the  envious  are  the  least  discouraged 
at  disappointments.  The  good  and  pious  ought  strictly  to 
watch  over  their  words,  because  the  world  Is  always  vigilant 
to  make  them  serve  its  interests  or  passions.  Set  a  watch, 
0  Lord,  upon  my  mouth,  and  secure  it  from  being  surprised 
either  by  the  devil,  or  the  world,  or  my  own  corrupt  desires ! 

16.  And  they  sent  out  unto  him  their  disciples  with  the  Herodians, 
saying,  Master,  we  know  that  thou  art  true,  and  teachest  the  way  of  God 
in  truth,  neither  carest  thou  for  any  man :  for  thou  regardest  not  the 
person  of  men. 

The  praises  of  the  world  are  full  of  snares :  he  who  loves 
them,  loves  temptation;  and  to  love  it,  is  to  be  willing  to 
perish.  The  wicked  scarcely  ever  make  any  other  use  of 
good,  but  only  to  promote  their  malicious  designs.  Real 
enemies  and  false  friends  take  advantage  very  often  of  the 
good  qualities  which  they  discover  in  us,  so  as  to  make  us  act 
indiscreetly,  and  to  put  us  upon  imprudent  measures.  The 
fidelity  which  an  ecclesiastical  person  owes  to  his  ministry, 
banishes  all  fear  of  men  from  his  mind ;  but  agrees  very  well 
with  Christian  prudence,  which  is  neither  rash  nor  insensible. 
There  are  some  regards  which  proceed  from  timorousness, 
ambition,  and  complaisance,  but  there  are  also  others,  which 
spring  from  charity,  discretion,  and  prudence. 

.17.  Tell  us  therefore,  What  thinkest  thou  ?  Is  it  lawful  to  give  tribute 
unto  Cesar,  or  not? 

It  is  one  of  the  common  artifices  of  ill  men,  to  set  the 
spiritual  and  temporal  powers  at  variance  if  possible;  to  en 
gage  princes  in  the  disputes  about  doctrine  and  religion  ;  and 
to  find  some  means  to  render  those  odious  whom  they  design 
to  ruin.  When  the  enemies  of  truth  are  undeniably  con 
vinced,  their  last  shift  is  to  make  their  adversaries  pass  for 


272  MATTHEW. 

persons  disaffected  to  the  state,  and  to  cry  out  against  them 
as  a  faction.  We  must  be  sure  not  to  give  any  occasion  for 
this  charge,  but  must  avoid  even  the  least  appearance  of  de 
serving  it. 

18.  But  Jesus  perceived  their  wickedness,  and  said,  Why  tempt  ye 
me,  ye  hypocrites  ? 

They  know  but  little  of  Christ,  to  whom  the  very  bottom 
of  the  heart  is  open,  who  hope  to  conceal  the  wickedness  of 
it  from  him.  It  is  of  great  advantage  to  expose  the  designs 
of  hypocrites,  and  to  cover  them  with  shame  in  order  to  ren 
der  their  calumnies  ineffectual.  We  ought  not  to  suffer  the 
mask  of  piety,  and  a  false  love  of  truth,  to  remain  on  those 
who  take  it  with  no  other  design  but  to  obstruct  truth  and 
piety  itself. 

19.  Shew  me  the  tribute  money.     And  they  brought  unto  him  a  penny. 
20.  And  he  saith  unto  them,  Whose  is  this  image  and  superscription  ? 

Nothing  but  the  wisdom  of  God  can  teach  us  to  avoid  the 
snares  of  men,  without  wounding  truth  or  justice,  without  in 
teresting  our  own  passions,  and  without  flattering  or  provok 
ing  those  of  others.  When  we  make  the  divine  truth  and 
wisdom  the  standard  of  our  words,  we  then  weigh  them  as  we 
ought.  Christ  seems  not  to  know  the  tribute  money:  (1.)  To 
recommend  to  us  a  contempt  of  riches.  (2.)  To  show,  that 
he  did  not  concern  himself  about  secular  affairs.  (3.)  To 
confound  his  enemies  by  their  own  answer. 

21  They  say  unto  him,  Cesar's.  Then  saith  he  unto  them,  Render 
therefore  unto  Cesar  the  things  which  are  Cesar's ;  and  unto  God  the 
things  that  are  God's. 

This  is  an  answer  full  of  wisdom,  which  establishes  the 
limits,  regulates  the  rights,  and  distinguishes  the  jurisdiction 
of  the  two  empires  of  heaven  and  earth,  of  the  spiritual  and 
temporal  powers.  The  image  of  princes  stamped  on  their 
coin,  denotes  that  temporal  things  belong  all  to  their  govern 
ance;  and  the  image  of  God  imprinted  on  the  soul  of  man, 
teaches  that  whatever  use  he  makes  either  of  himself  or  of 
the  creatures,  ought  to  be  referred  to  God.  Respect,  sub 
mission,  dependence,  and  obedience  to  sovereign  princes,  as 
to  whatever  is  temporal,  being  part  of  the  divine  law,  we  can- 


CHAPTER    XXII.  273 

not  pay  them  as  we  ought  in  the  sight  of  God,  but  by  doing 
it  heartily,  and  on  a  principle  of  love.  Princes  being  more 
the  images  of  God  than  other  men,  ought  also  to  render  to 
God  whatever  they  receive  from  men,  by  directing  it  all  to 
his  glory. 

22.  When  they  had  heard  these  wards,  they  marvelled,  and  left  him, 
and  went  their  way. 

They  cannot  forbear  admiring  him,  and  yet  they  cannot 
persuade  themselves  to  love  him;  the  hardness  of  their  heart 
resists  the  light  of  their  understanding.  Thus  worldly  per 
sons  admire  good  preachers,  praise  good  men,  and  approve 
good  actions,  through  a  kind  of  natural  integrity  of  heart; 
but  yet  are  not  converted  for  all  this. 


23.  f  The  same  day  came  to  him  the  Sadducees,  which  say  that  there 
is  no  resurrection,  and  asked  him, 

One  temptation  succeeds  another.  It  is  not  to  be  expected 
that  the  devil  should  let  those  rest  who  boldly  attack  him, 
and  labour  to  destroy  his  kingdom.  He  uses  his  utmost  en 
deavours  to  render  the  preaching,  miracles,  and  whole  mission 
of  Christ  ineffectual,  by  overturning  the  very  foundation  of 
all — the  belief  of  the  resurrection.  Few  persons  openly  deny 
it ;  the  generality  live  as  if  they  did  not  believe  it. 

24.  Saying,  Master,  Moses  said,  If  a  man  die,  having  no  children,  his 
brother  shall  marry  his  wife,  and  raise  up  seed  unto  his  brother. 

In  this  was  a  figure  of  Christ,  who  was  fruitful  only  after 
he  was  dead,  and  even  by  his  death  itself.  The  apostles,  as 
being  his  brethren  according  to  the  human  nature,  raise  up 
children;  who  therefore  all  bear  his  name,  and  not  theirs. 
The  expectation  of  the  Messias,  and  the  desire  of  having  a 
share  in  his  birth  according  to  the  flesh,  which  was  the  chief 
ambition  of  the  Jews,  gave  occasion  to  this  law.  But  now  we 
have  a  share  in  his  birth,  by  faith  and  the  Spirit;  and  more 
perfectly  by  the  barrenness  of  virginity,  than  by  the  fruitful- 
ness  of  marriage. 

25.  Now  there  were  with  us  seven  brethren :  and  the  first,  when  he 
had  married  a  wife,  deceased,  and,  having  no  issue,  left  his  wife  unto 


274  MATTHEW. 

his  brother :  20.  Likewise  the  second  also,  and  the  third,  unto  the  seventh. 
27.  And  last  of  all  the  woman  died  also.  28.  Therefore  in  the  resurrec 
tion  whose  wife  shall  she  be  of  the  seven  ?  for  they  all  had  her. 

Sensualists  fear  the  loss  of  carnal  pleasures  in  the  other 
world.  They  are  always  mistaken,  either  in  referring  to  the 
present  life  the  truths  of  the  other,  or  in  entertaining  dis 
honourable  notions  of  this  last,  and  applying  to  it  those  mys 
teries  and  truths  which  belong  to  the  church  here  below,  and 
to  the  forming  of  the  mystical  body  of  Christ.  The  devil 
amuses  men  with  cares  suited  to  their  inclinations.  Curious 
questions  are  a  dangerous  temptation  in  the  church,  and  pro 
duce  libertines  therein.  The  truths  of  the  resurrection  of  the 
body,  and  of  the  immortality  of  the  soul,  disturb  and  perplex 
these  men  the  most,  and  therefore  they  attack  them  on  every 
side,  and  by  all  the  ways  imaginable. 

29.  Jesus  answered  and  said  unto  them,  Ye  do  err,  not  knowing  the 
Scriptures,  nor  the  power  of  God. 

Let  us  be  sure  not  to  judge  of  God,  of  his  designs,  and  of 
his  works,  by  the  power  of  reason  alone ;  this  is  to  derogate 
nature,  from  the  infinity  of  his  being,  and  the  incomprehensi 
bility  of  his  greatness.  There  are  two  causes  of  the  opposi 
tion  of  men  to  the  truths  of  Christianity.  The  first  is,  in 
that  they  do  not  sufficiently  understand  the  Scriptures  for 
want  of  due  application,  zeal,  faith,  reverence,  and  humility ; 
they  will  not  frequent  the  school  of  Grod,  in  order  to  learn 
that  which  he  vouchsafes  to  teach  them  concerning  himself. 
The  second,  which  flows  from  the  former,  is,  in  that  they 
frame  to  themselves  too  mean  an  idea  of  his  greatness,  holi 
ness,  and  power  over  his  creatures;  of  his  wisdom,  conduct, 
and  designs  concerning  his  elect ;  and  of  that  eternal  life 
which  he  bestows  on  his  saints,  in  himself,  without  any  human 
means.  It  is  a  very  great  temerity  to  pretend  to  measure  the 
eternal  and  infinite  reason,  and  the  omnipotency  of  the  Crea 
tor,  by  the  weak  and  corrupt  reason  of  the  creature. 

30.  For  in  the  resurrection  they  neither  marry,  nor  are  given  in  mar 
riage,  but  are  as  the  angels  of  God  in  heaven. 

All  the  alliances  and  unions  here  on  earth  are  tokens  and 
effects  of  man's  indigence  and  mortality.  When  once  he  shall 


CHAPTER    XXII.  275 

enter  into  eternity,  where  all  his  desires  will  be  satisfied,  all 
his  wants  supplied,  and  his  mortality  swallowed  up  in  glory; 
then  all  unions  and  societies  shall  be  lost  in  the  union  and 
society  with  God.  The  less  intercourse  and  union  we  have 
with  the  creature,  the  more  have  we  with  the  Creator.  Happy 
is  that  soul,  which,  even  in  this  world,  begins  the  life  of  an 
gels,  by  separating  itself  from  every  thing,  that  it  may  live 
only  to  God,  and  for  him  alone  as  his  spouse !  Charity  can 
render  us  like  to  angels  in  spirit ;  virginity  only  makes  us  re 
semble  them  in  body  as  well  as  spirit. 

31.  But  as  touching  the  resurrection  of  the  dead,  have  ye  not  read  that 
which  was  spoken  unto  you  by  God,  saying,  32.  I  am  the  God  of  Abra 
ham,  and  the  God  of  Isaac,  and  the  God  of  Jacob?  God  is  not  the  God 
of  the  dead,  but  of  the  living. 

God,  who  is  the  God,  that  is,  the  bountiful,  magnificent, 
and  almighty  Rewarder  of  the  righteous — whom  he  recom 
penses  in  proportion  to  his  own  love  and  their  fidelity — de 
clared  to  Moses,  long  after  the  death  of  Abraham,  Isaac,  and 
Jacob,  that  he  was  even  then  their  God  in  this  sense,  and  in 
a  manner  altogether  peculiar.  Now,  if  they  were  not  present 
with  God,  and  in  his  sight,  any  more  than  they  were  present 
with  men,  he  could  not  style  himself  their  God  in  so  particular 
a  manner.  For  the  advantages  they  received  on  earth  were 
not  sufficient  to  verify  this  divine  promise  in  respect  of  them. 
And  therefore  it  is  absolutely  necessary  that  they  should 
enjoy  another  life,  and  that  their  souls,  which  still  subsist, 
should  one  day  be  reunited  to  their  bodies,  to  receive  in  them 
such  advantage  as  may  make  it  evident  that  God  is  their 
God,  and  their  reward  in  a  most  extraordinary  manner. 

33.  And  when  the  multitude  heard  this,  they  were  astonished  at  his 
doctrine. 

God  permits  the  infidelity  of  some,  for  the  instruction  and 
edification  of  others ;  the  offences  taken  by  the  world,  for  the 
trial  and  manifestation  of  those  who  belong  to  him  ;  and  here 
sies,  for  the  greater  illustration  of  the  truth.  The  doctrine 
of  the  church,  when  cleared  and  explained  by  holy  men,  ap 
pears  the  more  admirable  the  more  odious  heretics  have  en 
deavoured  to  render  it  to  the  people.  Thus  God  knows  how 


276  M  A  T  T II E  W. 

to  bring  good  out  of  evil,  light  out  of  darkness,  and  to  discover 
the  lustre  of  truth  through  the  cloud  which  the  wickedness  of 
false  teachers  has  cast  upon  it. 

SECT.  IV. — THE   LOVE   OF    GOD   AND    OF    OUR   NEIGHBOUR. 

34.  fl  But  when  the  Pharisees  had  heard  that  he  had  put  the  Sadducees 
to  silence,  they  were  gathered  together. 

Those  who  are  powerful  in  wickedness  are  always  striving 
to  succeed  better  in  it  than  others.  The  admiration  of  the 
people,  and  the  putting  the  Sadduccees  to  silence,  instead  of 
discouraging  envy,  excite  and  stir  it  up.  A  wicked  man  takes 
no  joy  in  the  mortification  of  one  enemy,  when  another  more 
odious  is  exalted  thereby,  and  thinks  of  nothing  but  how  to 
deprive  the  last  of  the  advantage  he  has  gained. 

35.  Then  one  of  them  which  was  a  lawyer,  asked  him  a  question,  tempt 
ing  him,  and  saying,    36.  Master,  which  is  the  great  commandment  in 
the  law  ? 

We  see  here  three  kinds  of  enemies  and  false  accusers  of 
Christ  and  his  disciples,  and  three  sorts  of  accusations  brought 
against  them,  which  are  to  the  latter  so  many  occasions  of 
temptation:  (1.)  The  Herodians,  or  the  politicians  and  cour 
tiers,  who  form  their  accusation  on  the  rights  of  the  prince, 
and  on  matters  of  state,  (v.  16.)  (2.)  The  Sadducees,  or  the 
heretics  and  libertines,  who  build  theirs  upon  the  foundation 
of  religion  and  faith,  (v.  23.)  (3.)  The  Pharisees,  or  the  loose 
casuists  and  pretenders  to  devotion,  who  ground  theirs  upon 
morality,  and  chiefly  upon  the  love  of  God,  in  this  place. 

37.  Jesus  said  unto  him,  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind. 

If  to  love  God  with  all  the  heart  be  to  seek,  adhere  to,  and 
rest  in  him  alone,  for  his  own  sake ;  and  to  seek,  adhere  to, 
and  take  pleasure  in  nothing,  but  only  so  far  as  it  is  conform 
able  to  his  will,  as  it  may  be  referred  to  his  glory,  or  be  use 
ful  to  our  own  salvation,  to  that  of  our  neighbour,  or  to  the 
good  of  the  church, — we  may  then  be  assured,  that  the  number 
of  those  who  love  God  from  the  bottom  of  their  heart  is  much 
smaller  than  we  imagine.  There  must  be  no  thoughts  nor 
designs  in  the  mind,  no  desires  nor  motions  in  the  will,  no 


CHAPTER    XXII.  277 

business  nor  actions  in  the  life,  but  what  must  have  the  love 
of  God  for  their  principle,  and  his  glory  for  their  end. 

38.  This  is  the  first  and  great  commandment. 

The  greatest  sins  are  those  which  are  committed  against  the 
love  of  God,  because  this  is  the  first  and  great  commandment. 
And  it  is  so :  (1.)  In  antiquity,  being  as  old  as  the  world,  and 
engraven  in  our  very  nature.  (2.)  In  dignity,  as  directly  and 
immediately  respecting  God.  (3.)  In  excellence,  being  the 
commandment  of  the  new  covenant,  and  the  spirit  of  the 
divine  adoption.  (4.)  In  justice,  because  it  alone  renders  to 
God  his  due,  prefers  him  before  all  things,  and  secures  to  him 
his  proper  rank  in  relation  to  them.  (5.)  In  sufficiency,  being 
sufficient  of  itself  to  make  men  holy  in  this  life,  and  happy  in 
the  other.  (6.)  In  fruitfulness,  because  it  includes  all  the 
other  commandments,  and  is  the  root  of  them  all.  (7.)  In 
virtue  and  efficacy,  because  by  this  alone  God  reigns  in  the 
heart  of  man,  and  man  is  united  to  God.  (8.)  In  extent,  leav 
ing  nothing  to  the  creature  which  it  does  not  refer  to  the 
Creator.  (9.)  In  necessity,  being  indispensable.  (10.)  In 
duration,  as  being  never  to  be  discontinued  on  earth,  and  to 
continue  eternally  in  heaven.  How  then,  my  God,  can  any 
one  forbear  loving  thee?  yet  how  can  any  one  possibly  love 
thee,  unless  thou  thyself  vouchsafest  to  inspire  this  love  into 
him? 

39.  And  the  second  is  like  unto  it,  Thou  shalt  love  thy  neighbour  as 
thyself. 

The  love  of  our  neighbour  is  found  in  the  love  of  God,  as 
in  its  principle,  pattern,  and  end ;  and  the  love  of  God  is  re 
ciprocally  found  in  the  love  of  our  neighbour,  as  in  its  effect, 
representation,  and  infallible  mark.  We  take  nothing  from 
God  when  we  love  our  neighbour  for  his  sake.  To  love  him 
as  ourselves,  is  to  love  him  as  we  ought  to  love  ourselves,  in 
observing  the  order  of  charity;  and  not  as  we  love  ourselves 
when  we  follow  our  own  irregular  inclination.  It  is  but  one 
and  the  same  love,  which  loves  God  in  our  neighbour,  and  our 
neighbour  for  God's  sake,  when  we  desire  that  his  name  may 
be  hallowed,  that  his  kingdom  may  come,  and  that  his  will 

VOL.  L— 24 


278  MATTHEW. 

may  be  done  in  our  neighbour  after  the  same  manner  that  we 
desire  it  for  ourselves. 

40.  On  these  two  commandments  hang  all  the  law  and  the  prophets. 
The  Scripture  contains  and  commands  nothing  but  charity. 

How  extensive  soever  our  external  performance  of  the  divine 
law  may  be,  we  always  transgress  a  part  of  it  when  we  per 
form  it  not  for  God's  sake ;  because,  by  this  neglect,  we  fail 
in  the  observation  of  the  great  precept  concerning  loving  him, 
which  is  included  in  every  part  of  his  law.  This  double  pre 
cept,  concerning  the  love  of  God  and  of  our  neighbour,  is  the 
summary  of  all  the  divine  and  positive  commandments,  the 
compendious  direction  and  way  to  salvation,  the  Bible  of  the 
simple  and  ignorant,  and  the  book  which  even  the  most  learned 
will  never  thoroughly  understand  in  this  life. 

SECT.  V. — CHRIST   THE    SON   AND   LORD    OF   DAVID. 

41.  1[  While  the  Pharisees  were  gathered  together,  Jesus  asked  them, 
42.  Saying,  What  think  ye  of  Christ?  whose  son  is  he?     They  say  unto 
him,  The.  son  of  David. 

Jesus  here  asks  a  question  in  his  turn,  not  to  tempt,  but  to 
instruct  his  disciples ;  to  confound  the  obstinate,  to  point  out 
the  source  of  all  their  captious  questions,  namely,  their  igno 
rance  of  the  prophecies  which  foretold  the  Messias ;  to  furnish 
his  church  with  weapons  against  the  Jews  in  all  ages ;  and, 
by  this  last  public  instruction,  to  establish  the  truth  of  his 
divinity,  incarnation,  power,  and  kingdom,  as  the  foundation 
of  all  religion. 

43.  He  saith  unto  them,  How  then  doth  David  in  spirit  call  him  Lord, 
saying,  44.  The  Lord  said  unto  my  Lord,  Sit  thou  on  my  right  hand, 
till  I  make  thine  enemies  thy  footstool?  45.  If  David  then  call  him,  Lord, 
how  is  he  his  son  ? 

This  psalm  appears  to  be  a  prophecy  concerning  the  Mes 
sias,  by  the  explication  of  Christ  himself,  from  the  confession 
of  his  enemies,  and  according  to  the  general  opinion  of  those 
times.  We  herein  find  sufficient  proof  of  the  divinity  of 
Christ  the  son  of  David,  not  in  the  manner  in  which  the  Jews 
understood  it,  but  as  David  had  foretold  it  by  the  Holy  Ghost : 
Christ  being  at  the  same  time  the  Son  of  God,  equal  to  him 


CHAPTER    XXIII.  279 

in  power,  and  heir  of  all  things.  His  kingdom  will  not  have 
its  full  consummation  till  all  his  enemies  are  destroyed,  and 
especially  sin  and  death. 

46.  And  no  man  was  able  to  answer  him  a  word,  neither  durst  any 
man  from  that  day  forth  ask  him  any  more  questions. 

Truth  at  length  triumphs  through  the  wisdom  and  word  of 
Christ ;  but  the  defender  of  it  will,  notwithstanding,  be  op 
pressed  in  the  sight  of  men.  An  important  instruction  this, 
to  teach  us  not  to  judge  of  truth  by  what  those  who  defend 
it  suffer.  The  more  triumphant  it  is  by  their  ministry,  the 
more  they  must  expect  to  suffer  and  be  humbled,  in  order  to 
counterbalance  their  vanity,  to  render  them  conformable  to 
Christ,  to  purify  them  from  human  infirmities,  to  make  them 
capable  of  a  greater  reward,  and  to  show  that  it  is  not  by  the 
endeavours  of  men  that  truth  gains  a  triumph,  but  by  the 
God  of  truth  itself. 


CHAPTER  XXIII. 

SECT.  I. — THE    CHAIR    OF   MOSES. — PROUD    RABBINS. 

1.  THEN  spake  Jesus  to  the  multitude,  and  to  his  disciples,  2.  Saying, 
The  scribes  and  the  Pharisees  sit  in  Moses'  seat : 

Let  us  learn  to  look  always  with  respect  on  Christ  and  his 
authority,  even  in  the  most  imperfect  of  his  ministers.  The 
doctrine  of  truth  which  God  has  placed  in  the  church,  loses 
nothing  of  its  value  by  the  ill  lives  of  its  ministers.  That 
which  proceeds  from  their  corrupt  will  belongs  indeed  to 
them,  and  must  be  rejected;  but  the  truth  and  authority 
which  they  have  from  Christ  and  his  apostles  belong  to  God, 
and  ought  to  be  inviolable.  The  faith  is  not  built  upon  the 
lives  of  pastors,  but  upon  the  visible  authority  of  the  church, 
which  warrants  nothing  but  what  she  has  received  from  Jesus 
Christ  by  the  hand  of  the  apostles  and  their  successors. 

3.  All  therefore  whatsoever  they  bid  you  observe,  that  observe  and  do; 
but  do  not  ye  after  their  works :  for  they  say,  and  do  not. 

It  is  a  very  great  delusion  for  men  to  reject  good  doctrine, 


280  MATTHEW. 

to  refuse  obedience,  and  not  to  improve  by  instruction,  under 
pretence  of  the  ill  conduct  of  their  pastors.  If  these  are 
more  to  be  condemned  for  exposing  the  simple  to  this  tempta 
tion,  they  are  not,  however,  the  less  to  be  believed  on  this 
account  when  they  teach  sound  doctrine.  See  here  the  ad 
mirable  providence  of  God,  who  has  been  pleased  to  make  the 
authority  which  is  to  be  followed  more  visible,  than  the  bad 
example  which  is  to  be  avoided ;  to  this  end,  that  the  faith 
and  salvation  of  the  illiterate  might  not  depend  either  on  dis 
quisitions  whereof  they  are  not  capable,  or  on  the  ill  example 
of  some  pastors,  which  might  possibly  draw  them  away,  if 
they  had  not  a  visible  and  standing  rule  by  which  they  may 
and  ought  to  judge  of  their  manners.  Let  us  not  without 
necessity  search  into  the  lives  of  our  pastors;  nor  approve 
them  when  they  are  manifestly  disorderly.  The  first  mark 
of  the  irregular  life  of  a  pastor  is,  his  not  living  according  to 
those  evangelical  maxims  which  he  teaches. 

4.  For  they  bind  heavy  burdens  and  grievous  to  be  borne,  and  lay 
them  on  men's  shoulders ;  but  they  themselves  will  not  move  them  with 
one  of  their  fingers. 

The  second  mark  of  the  corruption  of  a  pastor  is,  his  being 
severe  to  others  and  indulgent  to  himself.  That  which  is 
grievous  only  to  corrupt  nature,  when  left  to  its  own  weak 
ness,  is  not  the  heavy  burden  of  which  Christ  speaks  in  this 
place,  but  that  which  a  pharisaical  severity  or  indiscreet  igno 
rance  imposes  on  the  weak,  contrary  either  to  the  letter  or  to 
the  spirit  of  the  gospel.  Repentance  seems  not  impossible  to 
any  but  the  impenitent;  nor  the  holy  rigour  of  the  gospel 
grievous  to  be  borne,  except  only  to  carnal  and  sensual  minds. 
The  yoke  of  it  is  easy  and  the  burden  light,  when  God  in 
clines  a  man  to  bear  them,  by  inspiring  the  love  of  mor 
tification,  and  the  spirit  of  repentance.  They  who  preach 
repentance  to  others,  and  do  not  perform  it  themselves,  ren 
der  this  yoke  more  heavy,  and  the  necessity  of  it  less  credible. 
Nothing  is  a  better  proof  that  it  is  not  impossible,  than  to  see 
it  practised  by  those  who  recommend  it.  Gentleness,  dis 
cretion,  and  a  good  example,  are  necessary  qualifications  of 
a  pastor. 


CHAPTER   XXIII.  281 

5.  But  all  their  works  they  do  for  to  be  seen  of  men :  they  make  broad 
their  phylacteries,  and  enlarge  the  borders  of  their  garments, 

The  third  mark  of  a  pastor's  irregular  life  is,  when  he 
affects  to  appear  righteous,  and  a  great  observer  of  the  law, 
as  the  Pharisees  did,  in  wearing  larger  phylacteries,  or  borders 
of  parchment,  in  which  the  words  of  the  law  were  written,  and 
longer  fringes,  which  were  a  mark  of  distinction  from  the 
Gentiles,  or  a  sign  of  greater  piety.  There  is  a  medium  be 
tween  a  humility  which  would  hide,  and  a  vanity  which  would 
make  a  show  of  every  thing;  we  must  endeavour  to  find  it. 
A  pastor  owes  an  example ;  but  it  is  an  example  of  humility, 
as  much,  and  more  than  of  any  thing  else.  A  man  must  have 
the  love  of  the  law  engraven  in  his  heart,  to  be  a  true  observer 
of  it  in  the  sight  of  God.  An  exactness  without  ostentation, 
and  works  the  sole  end  of  which  is  God,  are  the  things 
whereby  the  people  must  be  edified.  He  who  labours  only  to 
gain  the  esteem  of  men,  has  nothing  to  expect  from  God  but 
the  punishment  of  his  vanity.  Singularity  in  dress  is  sus 
picious  and  blamable ;  but  modesty  is  no  part  of  singularity, 
how  singular  soever  the  torrent  of  vanity  and  extravagance 
may  make  it  appear. 

6.  And  love  the  uppermost  rooms  at  feasts,  and  the  chief  seats  in  the 
synagogues. 

The  fourth  sign  that  a  pastor's  life  is  not  regular  is,  when 
he  loves  to  have  the  chief  place.  For  it  is  one  certain  mark 
of  a  Pharisee  to  be  always  desirous  of  distinguishing  himself 
from  others,  either  in  the  sacred  ministry,  or  in  the  conversa 
tion  of  civil  life.  A  man  may  take  the  first  place  when  it  is 
due  to  his  dignity  or  rank ;  he  ought  sometimes  to  take  it, 
that  he  may  not  give  up  a  right  with  which  he  is  only  in 
trusted;  and  he  may  likewise  accept  it  when  offered  by 
civility;  but  he  must  never  seek  it,  or  be  greatly  delighted 
with  it,  out  of  a  love  of  preference. 

7.  And  greetings  in  the  markets,  and  to  be  called  of  men,  Rabbi,  Rabbi. 

The  fifth  mark  of  a  pastor's  irregularity  is,  his  loving  pub 
lic  honours.  The  sixth  and  last,  his  being  vainly  pleased  with 
great  names  and  titles.  It  is  a  misfortune  to  weak  and  im 
perfect  Christians,  to  be  in  a  rank  and  station  to  which  some 

24* 


282  MATTHEW. 

extraordinary  honours  are  affixed.  They  are  puffed  up  when 
they  receive  them ;  provoked  when  they  are  not  given ;  they 
require  them  with  haughtiness,  possess  them  with  fondness, 
defend  them  with  heat,  lose  them  with  grief  and  regret,  and 
pursue  the  recovery  of  them  with  greediness  and  fierceness. 

SECT.  II. — GOD   THE  ONLY  FATHER,  CHRIST  THE  ONLY  MASTER. 

8.  But  be  not  ye  called  Rabbi :  for  one  is  your  Master,  even  Christ ; 
and  all  ye  are  brethren. 

The  church  is  the  only  school  of  truth,  where  Jesus  Christ 
alone  teaches  it.  He  only  is  the  Master — men  are  but  his 
ministers  or  servants.  It  is  their  mouth  indeed  which  opens, 
their  tongue  which  speaks,  their  words  which  are  heard ;  but 
the  doctrine  which  they  teach  is  his,  they  find  it  in  his  word, 
by  his  authority  they  preach  it,  and  by  his  Spirit  it  is  learned 
and  understood.  God's  truth  and  word  are  an  inheritance 
common  to  all  the  brethren.  He  who  would  seize  it  to  his 
own  advantage  or  honour,  and  deprive  his  brethren  of  the  use 
of  it,  is  a  usurper  of  the  patrimony  of  the  church.  Pastors 
ought  to  preach  the  word  with  the  charity  and  meekness,  and 
the  faithful  to  hear  it  with  the  concord  and  unity,  of  brethren : 
for  "all  ye  are  brethren." 

9.  And  call  no  man  your  father  upon  the  earth  :  for  one  is  your  Father, 
which  is  in  heaven. 

The  church  is  one  family,  of  which  God  alone  is  the  Father ; 
from  whom  all  the  children,  begotten  by  his  word  and  Spirit, 
receive  a  new  life.  No  man  partakes  of  God's  quality  of 
Father,  but  only  so  far  as  he  partakes  of  his  power,  authority, 
and  charity,  to  breed  up  children  for  him,  according  to  the 
order  of  nature,  of  civil  life,  and  of  grace. 

10.  Neither  be  ye  called  masters :  for  one  is  your  master,  even  Christ. 
A  true  Christian  should  hearken  only  to  Christ  in  his  word 

and  ministers ;  an  humble  pastor  desires  to  be  heard,  only  as 
the  disciple  of  this  Teacher,  and  the  servant  of  this  Master. 
Jesus  Christ  is  the  sole  Teacher  of  righteousness,  foretold  by 
the  prophets ;  because  he  alone  is  the  internal  Master,  who, 
being  the  word,  light,  and  eternal  truth,  illuminates  every 
created  mind,  and  discovers  all  truth ;  and  who,  as  Saviour 


CHAPTER    XXIII.  283 

and  Deliverer,  speaks  to  the  heart  by  his  Spirit,  and  teaches 
it  the  truth  by  causing  it  to  love  it. 

11.  But  he  that  is  greatest  among  you  shall  be  your  servant. 
Humility  preserves  the  graces  we  have  received;  charity 

makes  them  subservient  to  the  good  of  our  neighbour.  All 
conditions  in  the  world  are  not  equal ;  and  even  in  the  sacred 
ministry  there  are  different  degrees ;  but  humility  either  ren 
ders  all  equal  in  God's  sight,  or  places  below  others  those  who 
were  above  them.  When  a  man  possesses  greatness  only  to 
enjoy  it  himself,  and  to  place  his  felicity  therein,  he  possesses 
it  as  a  heathen.  When  he  receives  it  with  confusion,  and  a 
sense  of  his  own  unworthiness,  and  looks  on  it  as  a  means  of 
serving  others,  he  then  possesses  it  as  a  Christian.  All  ad 
vancement  is  dangerous ;  because  nothing  is  so  necessary,  and 
yet  so  rare  and  uncommon  a  thing,  as  humility. 

12.  And  whosoever  shall  exalt  himself  shall  be  abased;  and  he  that 
shall  humble  himself  shall  be  exalted. 

Humility  is  the  certain  way  to  substantial  greatness ;  abase 
ment,  the  unavoidable  punishment  of  pride.  According  to 
the  preceding  words,  a  man  exalts  himself,  and  deserves  to 
be  abased,  wrhen,  being  in  a  high  station,  he  neglects  to  abase 
himself  by  a  true  humility  of  heart,  and  to  make  his  great 
ness  serviceable  to  his  neighbour,  according  to  God's  design ; 
how  much  more  then  does  he  exalt  himself,  and  deserve  to  be 
abased,  when  he  ambitiously  seeks  honours,  and  endeavours 
to  raise  himself  to  the  highest  preferments !  Here  is  matter 
sufficient  in  this  place  to  comfort  those  who  are  humbled, 
either  by  their  own  virtue,  or  by  the  pride  of  others;  but 
there  is  likewise  enough  to  make  everybody  tremble ;  humility 
being  so  strange  and  unsupportabie  a  thing  to  those  who  are 
in  the  highest,  and  so  difficult  even  to  those  who  are  in  the 
lowest  condition. 

SECT.  III. — HYPOCRITICAL  TEACHERS. 

13.  fl  But  vroe  unto  you,  scribes  and  Pharisees,  hypocrites !  for  ye 
shut  up  the  kingdom  of  heaven  against  men :  for  ye  neither  go  in  your 
selves,  neither  suffer  ye  them  that  are  entering  to  go  in. 

As  Jesus  Christ  has  delivered  eight  beatitudes,  so  he  pro- 


284  MATTHEW. 

nounces  here  as  many  woes  against  hypocrites.  Having  now 
no  manner  of  reason  to  treat  these  men  gently,  to  whom,  as 
persons  abandoned  to  their  own  blindness,  he  designs  to  speak 
no  more,  he  here  discovers  their  envy  and  hypocrisy,  that  he 
may  hinder  them  from  being  hurtful  to  others.  Strange  cor 
ruption  !  that  men,  obliged  by  their  state  and  profession  to 
promote  the  knowledge  and  love  of  Christ,  should  do  the  quite 
contrary,  by  decrying  those  who  are  employed  in  his  work, 
and  amusing  souls  with  unprofitable  and  superstitious  prac 
tices.  It  is  a  great  sin  in  any  Christian  whatever,  out  of 
envy,  thus  to  oppose  the  salvation  of  souls,  and  the  designs 
of  God  concerning  them ;  but  it  is  one  of  the  greatest  causes 
of  malediction  on  envious  and  hypocritical  ministers.  If  it  be 
a  great  misfortune,  not  to  enter  into  the  kingdom  of  heaven ; 
it  is  the  greatest  of  all,  to  hinder  others  also  from  entering. 
They  hinder  others  from  entering,  who  decry  good  men  who 
might  serve  as  guides ;  who  dispense  with  the  exercises  of  re 
pentance,  which  is  the  gate ;  and  weaken  the  rules  of  the  gos 
pel,  which  is  the  way  thither. 

14.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites !  for  ye  devour 
widows'  houses,  and  for  a  pretence  make  long  prayer :  therefore  ye  shall 
receive  the  greater  damnation. 

Avarice  and  hypocrisy  very  seldom  go  apart  in  ecclesiasti 
cal  persons.  When  their  heart  is  once  corrupted  by  them, 
the  more  wealth  they  heap  together,  the  greater  treasure  of 
wrath  they  lay  up  for  themselves.  Will  widows  never  learn 
to  mistrust  hypocrites  ?  Give  to  hospitals,  to  prisons,  to  those 
who  are  ashamed  to  ask,  and  above  all  to  poor  relations:  this 
is  the  way  to  avoid  the  snares  of  such  as  are  only  pretenders 
to  devotion,  but  who  are  really  devoted  to  nothing  but  their 
own  interest. 

15.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  for  ye  compass 
sea  and  land  to  make  one  proselyte ;  and  when  he  is  made,  ye  make  him 
twofold  more  the  child  of  hell  than  yourselves. 

Vanity  and  false  zeal  often  cover  themselves  under  the  pre 
tence  of  God's  glory.  We  must  carefully  endeavour  to  dis 
cern  those  who  seek  their  own;  but  we  must  not  judge  of 
them  without  evidence,  or  without  utility.  One  single  soul, 


CHAPTER    XXIII.  285 

redeemed  by  Christ,  well  deserves  the  utmost  pains  of  the  most 
considerable  ministers  of  the  church.  Endeavours  of  this 
nature  are  sometimes  the  sacrifice  of  a  perfect  charity,  some 
times  the  effort  of  a  complete  hypocrisy.  It  is  a  matter  of 
the  last  importance,  to  take  care  not  to  put  any  confidence  in 
a  seducer,  whose  maxims  and  example  can  serve  only  to  cor 
rupt  the  heart  the  more.  The  false  maxims,  prejudices,  and 
calumnies  of  some  spiritual  directors,  do  generally  pass  into 
their  disciples,  and  take  deeper  root  in  their  minds;  which 
renders  them  more  blamable,  instead  of  excusing  them. 

16.  Woe  unto  you,  ye  blind  guides,  which  say,  Whosoever  shall  swear 
by  the  temple,  it  is  nothing ;  but  whosoever  shall  swear  by  the  gold  of 
the  temple,  he  is  a  debtor ! 

The  covetous  man  always  gives  the  preference  to  the  object 
of  his  lust ;  gold  has  still  the  first  place  in  his  heart.  That 
person's  zeal  is  more  than  to  be  suspected,  who  recommends 
those  good  works  most  from  which  he  receives  most  advantage. 
A  man  ought  to  take  great  care  to  purify  his  intention,  and 
to  secure  himself  from  the  least  suspicion  of  acting  by  motives 
of  interest,  when  he  solicits  offerings,  foundations,  gifts  to  the 
church,  etc.,  which  he  must  not  do,  but  when  there  is  a  ne 
cessity  for  them. 

17.  Ye  fools  and  blind :  for  whether  is  greater,  the  gold,  or  the  temple 
that  sanctifieth  the  gold? 

Jesus  Christ  gives  covetous  ecclesiastics  particularly,  the 
names  of  fools  and  blind,  because  it  is  the  most  apparent 
blindness  of  mind,  and  the  most  deplorable  corruption  of 
heart,  to  make  religion  subservient  to  avarice,  to  value  that 
most  in  it  which  it  teaches  them  most  to  despise,  and  to  form 
all  their  notions  of  it  according  to  their  own  irregular  desires. 
In  all  true  religion,  the  temple  is  the  fountain  of  the  sanctity 
which  is  therein :  in  the  Jewish,  the  temple  where  God  was 
present;  in  the  Christian,  Jesus  Christ  the  true  temple, 
wherein  the  fulness  of  the  Godhead  dwells,  from  whence 
every  thing  which  is  offered  to  God,  and  even  the  heart  which 
offers  it,  receives  its  sanctification ;  in  the  religion  of  heaven, 
"the  Lord  God  Almighty,  and  the  Lamb,  who  are  the  temple" 
of  glory,  and  the  source  of  consummate  holiness.  (Rev.  xxi.  22.) 


286  MATTHEW. 

18.  And,  Whosoever  shall  swear  by  the  altar,  it  is  nothing ;  but  who 
soever  sweareth  by  the  gift  that  is  upon  it,  he  is  guilty. 

A  blind  casuist  is  guilty  of  four  sins :  The  first  consists  in 
authorizing  irreligious  oaths,  and  dissembling  the  abuse  of 
them.  The  second,  in  turning  both  to  his  own  advantage. 
The  third,  in  dispensing  with  an  obligation  of  divine  right. 
And  the  fourth,  in  overturning  the  order  of  religion  and  the 
duties  of  it,  and  confounding  the  notions  thereof.  A  casuist 
ought  to  be  entirely  free  from  worldly  interest,  thoroughly 
instructed  in  religion,  and  extremely  cautious  how  he  invades 
the  least  of  God's  rights;  without  these  qualifications  he 
ruins  all. 

19.  Ye  fools  and  blind :  for  whether  is  greater,  the  gift,  or  the  altar 
that  sanctifieth  the  gift? 

Every  victim  is  sanctified  by  the  altar.  The  person  of  the 
Word,  to  whom  the  holy  humanity  of  Christ  was  united,  is  as 
it  were  a  divine  altar,  which  not  only  sanctifies  the  victim, 
but  also  renders  it  divine  and  adorable.  It  is  the  business 
of  faith  to  discover  in  this  general  maxim  the  foundation  of 
the  church's  religion  and  worship,  which  consists  in  adoring 
God  by  Jesus  Christ.  Nothing  is  worthy  of  God  but  what 
is  sanctified  by  this  altar;  nothing  should  be  offered  to  him 
which  has  not  been  purified,  elevated,  and  consecrated,  by  its 
union  with  Christ.  It  is  by  the  faith  and  charity  of  the  heart 
which  makes  the  offering,  that  this  union  is  made, — this  is 
that  which  we  must  always  endeavour  to  establish  and  perfect 
in  souls. 

20.  Whoso  therefore  shall  swear  by  the  altar,  sweareth  by  it,  and  by 
all  things  thereon.   21.  And  whoso  shall  swear  by  the  temple,  sweareth 
by  it,  and  by  him  that  dwelleth  therein.   22.  And  he  that  shall  swear  by 
heaven,  sweareth  by  the  throne  of  God,  and  by  him  that  sitteth  thereon. 

We  must  be  careful,  not  to  swear  even  by  the  creature?. 
They  are  more  or  less  holy,  in  proportion  to  the  relation 
which  they  have  to  God ;  and  the  oath  is  so  much  the  mor<? 
criminal,  as  it  more  profanes  the  holiness  of  which  they  pai 
take.  Would  to  God  we  could  never  look  on  the  creatures, 
without  considering  their  relation  to  the  Creator,  how  much 
of  his  perfections  he  communicates  to  them,  how  he  is  present 


CHAPTER    XXIII.  287 

in  them,  the  use  which  he  would  make  of  them,  and  which  he 
would  have  us  make  for  his  service,  and  the  circumspection 
and  regard  with  which  we  ought  to  do  it. 

SECT.  IV. — THE   GNAT   AND   CAMEL. — OUTSIDE   OF   THE   CUP. — 
WHITED    SEPULCHRES. 

23.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  for  ye  pay  tithe 
of  mint  and  anise  and  cummin,  and  have  omitted  the  weightier  matters 
of  the  law,  judgment,  mercy,  and  faith :  these  ought  ye  to  have  done, 
and  not  to  leave  the  other  undone. 

To  be  exact  in  little  external  things,  and  to  omit  such  as 
are  essential  to  religion  and  piety,  what  is  this  but  to  deceive 
ourselves  ?  The  devil  has  more  than  one  sort  of  snares.  He 
has  some  for  the  licentious;  and  some  also  for  the  devout. 
Unhappy  is  that  man  who  rests  secure  in  a  vain  and  con 
ceited  exactness  about  the  niceties  of  devotion,  instead  of  ap 
plying  himself  to  his  proper  duties,  to  the  reformation  of  his 
heart,  and  to  the  faithful  observation  of  justice  and  charity 
toward  his  neighbour,  and  of  whatever  faith  and  religion  re 
quire  toward  God, — this  is  a  kind  of  delusion  more  dangerous 
to  some  souls  than  an  open  temptation  to  sin. 

24.  Ye  blind  guides,  which  strain  at  a  gnat,  and  swallow  a  camel. 
See  here  the  false  tenderness  of  conscience,  which  serves 

only  to  nourish  pride  and  vanity,  and  to  deceive  the  sinner 
by  an  appearance  of  good.  One  man  is  extremely  concerned 
at  the  omission  of  a  prayer,  or  of  some  arbitrary  practice, 
which  he  has  imposed  on  himself,  who  takes  no  care  to  correct 
his  vicious  habits  of  anger,  evil-speaking,  lying,  slandering, 
luxury,  immodesty,  and  the  like.  Another  would  not  take 
from  his  neighbour  the  value  of  a  gnat  or  fly,  who  robs  the 
poor  of  a  sum  or  heap  as  big  as  a  camel,  by  his  covetousness, 
vain  expenses,  ill  use  of  ecclesiastical  revenues,  etc. 

25.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye  make 
clean  the  outside  of  the  cup  and  of  the  platter,  but  within  they  are  full 
of  extortion  and  excess. 

The  heart  is  the  seat  of  virtue  and  vice ;  it  is  by  the  heart 
that  we  please  or  displease  God.  In  vain  do  men  hinder 
their  corruption  from  appearing  outwardly,  that  they  may  not 


288  MATTHEW. 

lose  the  esteem  of  men,  if  their  heart  be  corrupt  in  the  sight 
of  God,  through  the  love  of  sin  and  through  criminal  desires. 
A  true  penitent  acts  quite  contrary;  he  uses  his  utmost  en 
deavours  to  cleanse  his  heart  by  the  love  of  God,  and  the 
hatred  of  sin ;  and  is  willing  to  bear  the  shame  and  confusion 
of  his  misery  before  men. 

26.  Thou  blind  Pharisee,  cleanse  first  that  which  is  within  the  cup  and 
platter,  that  the  outside  of  them  may  be  clean  also. 

External  purity  proceeds  only  from  the  internal;  from 
within  it  diffuses  itself  without.  He  who  seeks  the  applause 
of  the  world,  is  but  little  concerned  about  his  inward  part. 
It  is  a  blindness,  which  is  very  common,  for  men  to  think  that 
they  have  fulfilled  the  commandments  of  God  when  they  have 
performed  the  outward  part.  Obedience  to  the  law  must  flow 
from  the  fountain-head,  which  is  charity.  When  the  love  of 
God  is  its  inward  principle,  and  his  glory  its  end,  then  the 
outside  is  clean;  but  without  this,  it  is  nothing  but  hypocrisy 
and  false  righteousness. 

27.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites !  for  ye  are  like 
unto  whited  sepulchres,  which  indeed  appear  beautiful  outward,  but  are 
within  full  of  dead  men's  bones,  and  of  all  uncleanness. 

How  many  Christians  are  there  in  name  and  in  appearance ; 
how  few  in  spirit  and  in  truth !  A  great  many  have  not  the 
virtues  which  they  seem  to  have ;  and  have  even  the  contrary 
vices.  There  is  nothing  of  greater  importance,  than  to  ex 
amine  and  know  ourselves  thoroughly  in  this  regard ;  since  it 
is  concerning  this  that  we  shall  be  examined  and  judged  at 
the  tribunal  of  God.  When  this  whiteness,  with  which  the 
wall  is  at  present  covered,  shall  be  taken  off,  and  the  naked 
heart  appear  as  it  is,  my  God !  of  what  use  will  it  then  be  to 
have  deceived  men  by  concealing  its  rottenness,  but  only  to 
overwhelm  it  with  greater  confusion  and  a  more  terrible 
judgment ! 

28.  Even  so  ye  also  outwardly  appear  righteous  unto  men,  but  within 
ye  are  full  of  hypocrisy  and  iniquity. 

God  leaves  the  outward  appearance  to  men ;  the  heart  he 
reserves  to  himself.  This  is  the  temple  in  which  he  will  be 
served  and  adored,  and  the  seat  of  Christian  piety.  Dreadful 


CHAPTER    XXIII.  289 

is  the  judgment,  and  miserable  the  condition,  when  men  are 
abandoned  to  this  passion  of  desiring  to  hide  the  filthiness  of 
a  corrupt  heart  under  the  veil  of  a  false  righteousness ;  there 
being  nothing  more  apt  to  increase  pride,  and  to  render  it 
incurable.  If  the  best  of  men  find  so  much  difficulty  in  wean 
ing  themselves  from  the  vain  desire  of  the  esteem  of  the  world, 
how  shall  a  hypocrite  ever  recover  from  it,  whose  whole  ap 
plication  and  only  study  it  is  to  attract  and  secure  it ! 

29.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  because  ye  build 
the  tombs  of  the  prophets,  and  garnish  the  sepulchres  of  the  righteous, 
30.  And  say,  If  we  had  been  in  the  days  of  our  fathers,  we  would  not 
have  been  partakers  with  them  in  the  blood  of  the  prophets.  31.  Where 
fore  ye  be  witnesses  unto  yourselves,  that  ye  are  the  children  of  them 
which  killed  the  prophets. 

The  Pharisees  thought  themselves  very  far  from  the  in 
justice  and  cruelty  of  those  who  had  killed  the  prophets ;  and 
yet  were  themselves  at  the  same  time  contriving  the  death  of 
Christ.  Let  men  condemn  the  conduct  of  the  wicked  ever  so 
much  with  their  mouth ;  if  they  imitate  it,  they  approve  it. 
They  who  praise  the  saints,  and  yet  persecute  those  who  re 
semble  them,  arraign  themselves.  Men  are  ready  enough  to 
extol  the  righteous  of  former  ages,  and  to  blame  their  perse 
cutors, — there  being  now  nothing  to  fear  or  hope  from  those 
who  are  dead.  But  for  the  sake  of  a  very  small  interest, 
they  will,  without  any  scruple,  join  with  the  world  against 
good  men  of  the  present  age.  Grant,  Lord,  that  our  opinions 
and  conduct  may  be  directed  by  thy  word  and  interests,  and 
not  by  the  corruption  of  our  own  heart,  or  by  the  spirit  of 
the  world ! 

SECT.  V. — THE   MEASURE   OF   INIQUITY. — JERUSALEM   A   MUR 
DERING   CITY. 

32.  Fill  ye  up  then  the  measure  of  your  fathers.  33.  Ye  serpents,  ye 
generation  of  vipers,  how  can  ye  escape  the  damnation  of  hell  ? 

God  cannot  either  commend  or  approve  of  sin,  because  he 
is  infinitely  good ;  but  he  can  abandon  and  give  up  the  sinner 
to  his  wickedness,  because  he  is  infinitely  just.  Miserable  is 
the  state  of  him  who  has  filled  up  the  measure  of  his  crimes. 
To  be  deaf  to  the  truth,  to  oppose  it  out  of  interest,  envy, 

VOL.  I.— 25  T 


290  MATTHEW. 

and  jealousy,  and  to  persecute  those  who  preach  it,  are  gene 
rally  the  last  sins.  There  is  a  certain  measure  of  grace  and 
mercy,  after  which  God  leaves  his  justice  to  take  its  course : 
this  measure  is  known  only  to  him.  When  a  man  is  about  to 
commit  any  sin,  he  ought  to  fear  that  that  very  sin  will  be 
the  last  to  fill  up  the  measure ;  but  after  the  commission  of 
it,  he  should  hope  that  it  is  not,  and  repent  of  it.  This  is 
the  only  means  to  escape  the  damnation  of  hell ;  but  how  rare 
is  the  grace  of  repentance  after  a  pharisaical  life,  such  as  our 
blessed  Saviour  has  here  represented  it ! 

34.  T[  Wherefore,  behold,  I  send  unto  you  prophets,  and  wise  men,  and 
scribes :  and  some  of  them  ye  shall  kill  and  crucify  ;  and  same  of  them 
shall  ye  scourge  in  your  synagogues,  and  persecute  them  from  city  to  city : 

The  gifts  of  God  in  his  saints  serve  only  to  increase  the 
damnation  of  those  who  are  left  to  their  own  blindness  and 
wickedness.  It  is  an  instance  of  the  favour  and  blessing  of 
God  on  an  age  and  country,  when  he  bestows  on  it  some  emi 
nent  saints,  some  pastors  full  of  zeal,  wisdom,  and  knowledge ; 
but  wo  to  those  who,  by  persecuting  these  saints  and  pastors, 
change  this  favour  and  blessing  into  judgment  and  maledic 
tion!  All  private  persons  contribute  to  this  misfortune  by 
their  sins,  and  therefore  they  ought  all  to  avert  it  by  their 
repentance. 

35.  That  upon  you  may  come  all  the  righteous  blood  shed  upon  the 
earth,  from  the  blood  of  righteous  Abel  unto  the  blood  of  Zacharias  son 
of  Barachias,  whom  ye  slew  between  the  temple  and  the  altar. 

The  resemblance  which  the  crimes  of  children  bear  to  those 
of  their  fathers,  draws  upon  them  the  same  punishments. 
There  is,  in  the  life  of  a  wicked  man,  a  chain  of  sins  linked 
one  to  another,  from  the  beginning  to  the  end  of  it,  which 
altogether  cause  his  reprobation ;  so  in  proportion  in  a  nation, 
in  a  community,  and  particularly  in  the  body  of  the  Jews. 
Abel,  the  first  righteous  man,  slain  by  his  brother  out  of 
envy,  and  Zacharias  the  priest,  stoned  on  the  account  of  his 
zeal  in  speaking  the  truth,  are  two  figures  of  Jesus  Christ, 
and  of  the  causes  of  his  death. 

36.  Verily  I  say  unto  you,  All  these  things  shall  come  upon  this  gene 
ration. 

So  terrible  is  the  justice  of  God,  that  when  he  punishes  a 


CHAPTER    XXIII.  291 

sinner,  he  seems  to  punish  all  sins  in  him.  God  in  mercy 
foretells  his  judgments,  confirms  the  prediction  by  a  kind  of 
oath,  represents  the  rigour,  and  points  out  the  time  of  them ; 
but  the  sinner's  obduracy  turns  this  mercy  into  a  new  trea 
sure  of  wrath. 

37.  0  Jerusalem,  Jerusalem,  ihou  that  killest  the  prophets,  and  stonest 
them  which  are  sent  unto  thee,  how  often  would  I  have  gathered  thy 
children  together,  even  as  a  hen  gathereth  her  chickens  under  her  wings, 
and  ye  would  not ! 

Unbelieving  Jerusalem  is  an  emblem  of  the  sinner.  How 
great  must  the  tenderness  of  Christ  for  his  elect  be,  since  he 
shows  so  much  for  these  obdurate  hearts!  God  earnestly 
desires  the  sinner's  repentance,  since  he  causes  it  to  be 
preached  to  him  by  so  many  persons,  and  in  so  many  dif 
ferent  manners ;  but  the  sinner  will  not  hear.  Wretched  will ! 
of  which  man  is  so  fond  and  jealous ;  and  which  yet,  by  reason 
of  its  corruption,  is  good  for  nothing  but  to  resist  and  oppose 
the  will  of  God !  But  thou,  Lord,  canst  overcome  the  resist 
ance  whenever  thou  pleasest.  Thou  givest  way  to  it  when 
thy  justice  requires  it;  thou  subduest  it  when  thy  mercy  in 
clines  thee  thereto. 

38.  Behold,  your  house  is  left  unto  you  desolate.   39.  For  I  say  unto 
you,  Ye  shall  not  see  me  henceforth,  till  ye  shall  say,  Blessed  is  he  that 
cometh  in  the  name  of  the  Lord. 

The  Jewish  people,  left  to  the  justice  of  God,  even  to  the 
end  of  the  world,  are  a  dreadful  instance  of  the  punishment 
of  siri.  When  men  seek  to  avoid  the  loss  of  worldly  goods 
by  forsaking  God,  they  are  themselves  forsaken  by  him ;  and 
his  justice  often  takes  away  that  which  they  endeavoured  to 
secure  at  the  expense  of  their  fidelity.  In  what  a  sad  con 
dition  is  a  heart,  when  God  withdraws  himself  from  it,  when 
his  hand  leaves  it  to  itself,  when  the  eyes  of  its  faith  are 
closed,  and  it  sees  neither  Christ,  nor  his  truth,  nor  its  own 
duty !  0  Jesus,  let  not  this  miserable  heart  be  mine !  Let 
it  never  lose  sight  of  thee !  Let  thy  light  continually  shine 
upon  it! 


292  MATTHEW. 


CHAPTER  XXIV. 

SECT.  I. — DESTRUCTION   OF   THE   TEMPLE. — DECEIVERS. — 
WARS. — FAMINE. 

1.  AND  Jesus  went  out,  and  departed  from  the  temple :  and  his  disci 
pies  came  to  Mm  for  to  shew  him  the  buildings  of  the  temple. 

Jesus  Christ,  by  going  now  the  last  time  out  of  the  temple, 
denotes  the  reprobation  of  the  Jews.  He  bears  with  the 
curiosity  of  his  disciples,  to  teach  us  how  to  make  that  of  our 
friends  subservient  to  their  instruction  and  edification.  It  is 
a  very  extraordinary  talent,  to  know  how  to  improve  every 
unprofitable  part  of  conversation  to  the  advantage  of  religion, 
by  taking  occasion  from  thence  still  to  mention  something 
which  is  edifying,  and  to  sow  the  seed  of  some  beneficial  truth. 

2.  And  Jesus  said  unto  them,  See  ye  not  all  these  things  ?  verily  I  say 
unto  you,  There  shall  not  be  left  here  one  stone  upon  another,  that  shall 
not  be  thrown  down. 

This  temple  was  destroyed,  justly,  on  the  account  of  the 
sins  of  the  Jews;  mercifully,  to  take  away  from  them  the 
occasion  of  continuing  in  Judaism;  and  mysteriously,  to  show 
that  the  ancient  sacrifices  were  abolished,  and  that  the  Jewish 
worship  was  ceased.  If  God  spared  not  his  own  temple,  what 
will  become  of  those  profane  edifices  built  and  cemented  with 
the  blood  of  the  poor  ?  Happy  that  person  who  labours  only 
to  erect  an  eternal  building ! 

3.  fl  And  as  he  sat  upon  the  mount  of  Olives,  the  disciples  came  unto 
him  privately,  saying,  Tell  us,  when  shall  these  things  be?  and  what 
shall  be  the  sign  of  thy  coming,  and  of  the  end  of  the  world  ? 

Human  curiosity  makes  a  great  progress  in  a  little  time. 
This  of  the  apostles  is  commendable,  because  they  only  pur 
sue  the  intimation  given  them  by  Christ,  and  make  him  the 
only  subject  of  their  inquiry.  There  are  three  different  com 
ings  of  Jesus  Christ,  which  serve  mutually  to  make  known 
and  illustrate  one  another.  One  in  anger,  to  punish  the  Jews, 
and  to  put  an  end  to  the  reign  of  the  law.  Another  in  mercy. 


CHAPTER    XXIV.  293 

to  form  his  church,  and  to  begin  the  reign  of  the  gospel  and 
of  grace.  The  third  in  glory,  to  judge  the  world,  and  to  con 
summate  the  kingdom  of  God  in  his  saints,  and  that  of  his 
justice  in  hell.  Abundance  of  people  are  curious  to  know 
the  time  "of  the  end  of  the  world;"  but  very  few  endeavour 
to  prepare  themselves  for  the  end  of  their  own  life. 

4.  And  Jesus  answered  and  said  unto  them,  Take  heed  that  no  man 
deceive  you. 

The  world  is  full  of  deceivers,  (2  John  7.)  This  is  a 
temptation  belonging  to  all  times,  and  to  which  the  three 
comings  of  Christ  are  subject.  The  deceit  which  is  covered 
with  the  mask  of  piety,  is  more  to  be  feared  by  those  who 
seek  God  than  by  others.  False  Christs  to  the  Jews,  false 
apostles  to  the  first  Christians,  and  false  reformers  in  the  last 
ages.  False  pastors,  false  directors  of  the  conscience,  and 
pretenders  to  the  Spirit  in  all  times.  It  is  not  without  cause 
that  Christ  gives  us  this  caution, — as  we  must  not  neglect  it, 
so  we  must  not  abuse  it. 

5.  For  many  shall  come  in  my  name,  saying,  I  am  Christ ;  and  shall 
deceive  many. 

In  this  and  the  following  verses,  Christ  points  out  unto  us 
several  means  and  occasions  of  being  seduced.  The  first 
means  proceed  from  false  Christs.  The  delivering  the  Jews 
up  to  them  was  a  just  punishment  for  their  having  rejected 
the  true  during  his  life,  for  their  having  ascribed  his  miracles 
to  the  illusion  of  the  devil,  and  treated  him  as  a  deceiver  after 
his  death.  How  dangerous  is  it  not  to  profit  by  the  cares  of 
a  good  pastor !  God  oftentimes,  by  way  of  judgment,  takes 
such  a  one  away,  and  permits  a  hireling  to  come  in  his  place. 
Men  lose  the  opportunity  of  a  wise,  exact,  and  experienced 
guide,  and  fall  into  the  hands  of  a  deceiver.  To  avoid 
this  first  seducement,  we  must  watch,  pray,  and  carefully 
examine. 

6.  And  ye  shall  hear  of  wars  and  rumours  of  wars :  see  that  ye  be  not 
troubled :  for  all  these  things  must  come  to  pass,  but  the  end  is  not  yet. 

The  second  occasion  of  being  seduced  is,  when  the  sight  of 
the  disorders  and  confusions,  which  seem  to  denote  the  end  of 

25* 


294  M  A  T  T  H  E  W. 

the  world,  causes  men  to  despair  of  seeing  the  divine  promises 
fulfilled.  Let  us  not  be  troubled,  whatever  happens ;  God  will 
accomplish  his  own  work,  and  be  faithful  to  his  promises. 
What  means  is  there  for  men  to  avoid  being  troubled  at  a 
scourge  so  terrible  as  that  of  war,  except  by  continuing  always 
intent  on  God,  his  promises,  and  his  law,  and  endeavouring 
to  appease  his  wrath  by  a  serious  conversion?  "Wars  and 
rumours  of  wars,"  as  to  the  generality  of  mankind,  serve  only 
to  excite  the  trouble  and  disorder  of  their  passions,  their  am 
bition,  revenge,  hope,  curiosity,  avarice,  and  desire  of  new 
events.  The  true  Christian  adores  God ;  bewails  both  those 
sins  which  are  the  causes,  and  those  which  are  the  effects  of 
war ;  beholds  with  a  holy  dread  the  justice  of  God,  executed 
by  the  rage  of  men ;  laments  the  loss  of  so  great  a  number 
of  souls ;  casts  his  eyes  on  God's  eternal  vengeance,  of  which 
this  is  only  the  shadow;  and  beseeches  him  to  make  all  these 
things  subservient  to  his  glory,  and  to  his  designs  concerning 
the  elect. 

7.  For  nation  shall  rise  against  nation,  and  kingdom  against  kingdom: 
and  there  shall  be  famines,  and  pestilences,  and  earthquakes,  in  divers 
places.  8.  All  these  are  the  beginning  of  sorrows. 

The  third  means  of  being  seduced,  is  the  attributing  that 
to  man  which  comes  from  God.  Thus  the  heathens  ascribed 
all  the  misfortunes  of  the  empire,  and  all  the  plagues  which 
God  inflicted,  to  the  contempt  which  the  Christians  showed 
toward  their  idols ;  whereas  these  evils  were  only  the  punish 
ment  of  the  wicked,  and  the  trial  of  the  good.  Men  gene 
rally  turn  every  thing  to  the  disadvantage  of  piety.  If  a 
man,  from  the  time  of  devoting  himself  to  God,  suffer  in  his 
estate,  his  health,  or  otherwise,  it  is,  say  they,  because  he  is 
imprudent  in  his  conduct,  indiscreet  in  his  mortifications,  ex 
cessive  in  his  devotions,  etc.  Revolts,  famines,  pestilences, 
earthquakes,  and  all  the  other  evils  of  this  life,  are  emblems 
of  those  of  the  other,  which  they  warn  us  to  prevent  by  re 
pentance  ;  and-  of  the  vices  and  disorders  of  our  hearts,  which 
they  solicit  us  to  correct. 


CHAPTER    XXIV.  295 


SECT.  II. — THE  RIGHTEOUS  PERSECUTED. — FALSE   PROPHETS. — 
CHARITY   GROWN   COLD. — PERSEVERANCE. 

9.  Then  shall  they  deliver  you  up  to  be  afflicted,  and  shall  kill  you: 
and  ye  shall  be  hated  of  all  nations  for  my  name's  sake. 

The  fourth  occasion  of  being  seduced  is,  the  public  and 
general  hatred,  and  the  persecution  of  the  world.  Can  a  re 
ligion,  said  they,  which  is  abhorred  by  all  the  world,  be  the 
true  ?  Can  a  handful  of  men,  pursued  with  fire  and  sword  by 
all  the  powers  of  the  earth,  and  despised  by  the  wisest  philoso 
phers — can  such  as  these  be  the  favourites  of  God?  How 
often  does  it  happen,  that  good  men  are  persecuted  as  crimi 
nals,  merely  on  the  account  of  this  fourth  means  of  seduce- 
ment  ?  To  be  hated  of  all  the  world  is  nothing,  provided  one 
is  beloved  of  God. 

10.  And  then  shall  many  be  offended,  and  shall  betray  one  another, 
and  shall  hate  one  another. 

The  fifth  occasion  of  being  seduced,  proceeds  from  the 
scandals  or  offences  given  by  those  of  the  household  of  faith, 
their  divisions,  and  the  treacheries  of  false  brethren.  No 
thing  is  more  serviceable  to  the  devil,  in  seducing  the  weak 
and  simple.  We  must  still  adhere  to  God,  by  and  for  him 
self;  and  not  forsake  him,  though  we  should  be  left  alone. 
Good  example  is  a  great  help  in  piety,  but  it  is  not  the  foun 
dation  of  it.  Our  being  mingled  with  the  wicked  is  somewhat 
inconvenient  and  troublesome ;  but  it  is  necessary  to  exercise 
our  virtue,  and  to  put  us  in  mind  of  human  infirmity. 

11.  And  many  false  prophets  shall  rise,  and  shall  deceive  many. 

The  sixth  means  of  being  seduced,  arises  from  false  pro 
phets,  mercenary  pastors,  and  teachers  of  error.  All  those 
who  advance  such  doctrines  of  religion  or  morality  as  are 
contrary  to  the  gospel,  are  of  this  number ;  and  this  number 
is  great  in  all  ages.  Had  Jesus  Christ  foretold  the  fall  but 
of  two  or  three  persons,  ought  we  not  to  have  feared  lest  we 
should  be  of  the  number  ?  He  has  foretold  the  fall  of  many, 
and  we  tremble  not.  Let  us  keep  ourselves  closely  united  to 


296  MATTHEW. 

God  by  faith,  and  believe  that  this  gift  proceeds  from  his 
pure  goodness  alone. 

12.  And  because  iniquity  shall  abound,  the  love  of  many  shall  wax 
cold. 

The  last  occasion  of  being  seduced  is,  the  observing  how 
charity  grows  cold ;  which  still  decays  in  proportion  to  the 
increase  of  concupiscence.  It  is  a  grace  which  is  very  un 
common,  for  a  man  to  hold  out  against  the  iniquity  of  the 
age,  and  to  secure  his  virtue  from  being  at  all  weakened 
thereby.  One  of  the  most  subtle  and  dangerous  seducements 
of  all,  is  the  example  of  some  person  of  great  reputation  for 
piety,  who,  through  fear  of  men,  grows  faint  and  cool  in  the 
cause  of  truth.  Such  a  one  often  draws  many  after  him, 
either  by  the  weight  of  his  authority,  or  perhaps  because  he 
is  the  more  earnest  to  make  his  weakness  pass  for  a  virtue,  to 
maintain  and  justify  it,  and  to  procure  as  many  imitators  of 
it  as  he  can. 

13.  But  he  that  shall  endure  unto  the  end,  the  same  shall  be  saved. 
God  alone  gives  perseverance,  no  man  merits  it.     Can  any 

one  who  knows  his  own  weakness,  and  considers  all  the  se 
ducements  and  temptations  of  life,  trust  at  all  to  himself? 
We  are  so  much  the  less  secure  of  receiving  this  gift,  the 
more  confident  we  are  of  it ;  and  we  have  so  much  the  more 
reason  to  hope  for  it,  the  more  unworthy  we  think  ourselves 
thereof.  It  belongs  to  him  who  has  begun  the  work  of  salva 
tion,  to  finish  and  complete  it  in  us.  But  in  order  to  this,  it 
belongs  to  us  to  fear,  to  pray,  to  humble  ourselves,  and  to 
labour. 

14.  And  this  gospel  of  the  kingdom  shall  be  preached  in  all  the  world 
for  a  witness  unto  all  nations :  and  then  shall  the  end  come. 

The  destruction  of  Jerusalem  and  of  the  temple  was  de 
ferred,  till  the  gospel  had  been  preached  everywhere ;  to  the 
end,  that  the  Jews  might  see  the  completion  of  the  prophecies 
in  the  vocation  of  all  the  Gentiles ;  that  all  the  Jews  dispersed 
abroad  might  be  called,  before  the  execution  of  the  divine 
vengeance ;  and  that  the  church,  even  from  its  infancy,  might 
have  a  kind  of  universality,  and  be  visible  to  all  the  earth, 


CHAPTER    XXIV.  297 

before  the  shadow  of  the  synagogue  disappeared.  But  how 
many  Jews  were  there  then,  how  many  Christians  are  there 
in  all  ages,  to  whom  the  knowledge  of  the  gospel  served,  and 
still  serves,  only  to  their  condemnation ! 

SECT.  III. — THE  ABOMINATION  IN  THE   HOLY  PLACE. — FLIGHT. 
— GREAT   TRIBULATION. 

15.  When  ye  therefore  shall  see  the  abomination  of  desolation,  spoken 
of  by  Daniel  the  prophet,  stand  in  the  holy  place,  (whoso  readeth,  let 
him  understand,) 

We  are  not  at  all  troubled  at  the  dreadful  signs  of  the  deso 
lation  of  Jerusalem,  because  all  that  is  past.  "We  are  little 
concerned  at  the  desolation  of  the  church  by  Antichrist, 
because  this  seems  at  a  great  distance.  But  how  come  we 
not  to  fear  the  desolation  of  the  soul  by  sin,  of  which  we  have 
so  many  present  examples,  the  principle  of  which  we  carry 
within  us,  and  the  abomination  of  which  all  the  prophets  and 
all  the  Scriptures  so  plainly  represent  unto  us !  The  profana 
tion  of  holy  things  is  a  terrible  mark  of  God's  displeasure. 
We  are  affected  only  with  such  as  are  external  and  extraordi 
nary;  but  the  frequent  abuse  of  the  sacraments,  especially 
unworthy  communions,  the  sacred  ministry  in  the  hands  of 
wicked  men,  the  contempt  of  the  divine  word,  and  the  sins  of 
ecclesiastical  persons,  ought  much  more  to  make  us  sigh,  and 
dread  the  last  effects  of  the  wrath  of  God,  and  even  the  ex 
tinction  of  religion  itself  in  a  country. 

16.  Then  let  them  which  be  in  Judea  flee  into  the  mountains : 

To  quit  all  in  order  to  save  our  souls,  is  a  counsel  proper 
for  all  times,  but  which  on  some  occasions  may  become  a 
necessary  duty.  The  world  is  judged,  and  is  about  to  be 
given  up  to  the  divine  Justice,  and  yet  we  still  cleave  to  it ! 
There  is  not  one  person  to  be  found,  but  who,  for  fear  of 
God's  judgments,  ought  to  flee  into  the  mountains,  either  by 
retirement,  or  by  a  life  of  prayer,  or  by  separating  himself 
from  the  company  of  sinners,  or  by  renouncing  the  conversa 
tion,  maxims,  and  impertinences  of  the  world,  or  even  by  for 
saking  his  best  friends,  if  they  have  forsaken  God.  When 


298  MATTHEW. 

retreat  is  necessary  to  a  man's  salvation,  he  must  not  barely 
retire,  but  fly. 

17.  Let  him  which  is  on  the  housetop  not  come  down  to  take  any  thing 
out  of  his  house :  18.  Neither  let  them  which  is  in  the  field  return  back 
to  take  his  clothes. 

Unhappy  is  that  man  who  loads  himself  with  earthly  cares 
and  riches,  when  he  should  think  of  nothing  but  how  to  escape 
the  divine  wrath  by  forsaking  all !  He  who  desires  to  save 
all,  hazards  all.  Let  us  leave  that  to  perish  which  must  do 
so ;  let  us  save  that  which  is  eternal.  Death  surprises  almost 
all  mankind  in  some  particular  engagement;  the  carnal  after 
one  manner,  the  spiritual  after  another.  The  body  is  an 
earthly  house ;  when  a  life  of  faith  or  mortification  has  once 
raised  us  above  it,  our  salvation  is  secured  by  our  not  descend 
ing  or  coming  down.  The  body  is  a  garment ;  he  who  has 
once  laid  aside  his  affection  toward  it,  in  order  to  work  out 
his  salvation,  must  by  no  means  take  it  again. 

19.  And  woe  unto  them  that  are  with  child,  and  to  them  that  give  suck 
in  those  days ! 

Happy  is  that  man,  whom  the  consequences  of  marriage, 
and  the  encumbrances  of  a  family,  hinder  not  from  saving  his 
soul  by  flying  from  the  world !  Men  are  generally  big  with 
desires  and  designs  as  to  the  world,  and  filled  with  the  love 
of  it,  when  they  are  forced  to  leave  it.  How  advantageous  is 
it  to  disengage  and  free  ourselves  from  them  betimes!  A 
soft  and  effeminate  soul  is  fond  of  the  body,  and  entirely  em 
ployed  about  it,  as  a  nurse  about  her  child,  to  gratify  its  de 
sires,  to  please  it  in  every  thing,  and  breed  it  up  in  an  animal 
and  carnal  way  of  life.  How  terrible  to  these  effeminate 
spirits  is  the  bare  name  of  death !  yet  it  is  not  the  less  un 
avoidable. 

20.  But  pray  ye  that  your  flight  be  not  in  the  winter,  neither  on  the 
sabbath  day : 

We  must  fly  from  sin  and  the  wrath  of  God  while  we  can. 
It  is  a  fatal  imprudence  to  wait  till  some  great  occasion  pre 
sent  itself,  ere  we  think  of  making  any  provision  of  virtue ; 
and  to  delay  the  work  of  our  salvation,  till  we  are  unable  to 
perform  any  thing ;  and  our  flight  from  the  obstacles  of  it, 


CHAPTER    XXIV.  299 

till  the  winter  of  a  languishing,  inactive,  and  infirm  old  age. 
It  is  chiefly  by  means  of  prayer  that  the  Christian  furnishes 
himself  with  provisions,  that  he  proposes  himself  to  depart, 
and  that  he  converts  the  barrenness  and  coldness  of  his  heart 
into  an  abundance  of  charity,  and  his  inability  to  work  into 
the  strength  and  vigour  of  grace. 

21.  For  then  shall  be  great  tribulation,  such  as  was  not  since  the  be 
ginning  of  the  world  to  this  time,  no,  nor  ever  shall  be.  22.  And  except 
those  days  should  be  shortened,  there  should  no  flesh  be  saved :  but  for 
the  elect's  sake  those  days  shall  be  shortened. 

Every  thing  is  disposed  and  ordered  in  favour  of  the  elect. 
The  destruction  of  Jerusalem  was  hastened,  to  prevent  those 
among  the  Jews  from  falling  under  such  temptations  as  were 
above  their  strength;  and  the  reign  of  Antichrist  will  be 
shortened,  for  the  sake  of  those  who  shall  live  in  the  last 
times.  How  suitable  to  the  goodness  of  God  is  this  care  of 
his  elect !  How  happy  is  it  to  be  his !  Let  us  adore  and  love 
him ;  and  let  us,  by  our  prayers  and  fidelity,  draw  down  upon 
ourselves  this  love,  vigilance,  and  care  of  God,  so  conspicuous 
in  proportioning  the  temptation  to  the  strength  of  the  elect, 
or  in  taking  them  away  even  from  the  temptation  itself. 

SECT.  IV. — FALSE  CHRISTS. — THE   ELECT  ALMOST  DECEIVED. — 
THE    EAGLES    GATHERED    TOGETHER. 

23.  Then  if  any  man  shall  say  unto  you,  Lo,  here  is  Christ,  or  there; 
believe  it  not. 

.There  is  but  one  Christ  or  Saviour,  to  whom  alone  we  must 
steadfastly  adhere.  The  way  of  faith,  as  well  as  that  of  vir 
tue,  is  a  single  and  narrow  way ;  let  us  take  great  care  not  to 
leave  it,  to  seek  new  paths.  When  we  have  once  been  ascer 
tained  of  the  mission  of  our  blessed  Saviour,  by  the  comple 
tion  of  prophecies,  and  the  seal  of  miracles,  all  that  which 
comes  afterward  is  but  temptation  and  illusion. 

24.  For  there  shall  arise  false  Christs,  and  false  prophets,  and  shall 
shew  great  signs  and  wonders ;  insomuch  that,  if  it  were  possible,  they 
shall  deceive  the  very  elect. 

No  miracle,  how  astonishing  soever  it  may  appear,  should 
induce  us  to  change  our  faith;  there  is  but  one  Mediator,  one 


300  MATTHEW. 

gospel,  one  church,  and  one  faith.  The  devil  himself  knows, 
that  an  extraordinary  mission  without  miracles  deserves  not 
to  be  regarded  or  examined,  since  he  endeavours  to  support 
seducers  by  the  shadow  of  this  sort  of  evidence.  Prophecy 
and  miracles  are  two  proofs  which  strengthen  and  confirm 
each  other;  prophecies  foretell  miracles,  and  miracles  show 
the  accomplishment  of  prophecies.  False  proofs  compared 
with  those  of  Christ,  make  the  truth  of  the  latter  more  evi 
dent  and  illustrious.  Since  the  elect  belong  to  God,  and  are 
peculiarly  his  who  has  undertaken  to  save  them,  there  is  not 
the  least  occasion  to  fear  that  even  one  of  them  shall  be  lost. 
No  man  is  certain  that  he  is  of  this  number;  but  every  one 
ought  with  confidence  to  think  so,  and  to  confirm  that  confi 
dence  by  a  good  life  and  conversation. 

25.  Behold,  I  have  told  you  before.  26.  Wherefore  if  they  shall  say 
unto  you,  Behold,  he  is  in  the  desert;  go  not  forth:  behold,  he  is  in  the 
secret  chambers  ;  believe  it  not. 

Every  secret  and  strange  doctrine,  unknown  to  the  apostles 
and  holy  fathers,  is  false  and  pernicious.  Let  us  have  no 
manner  of  curiosity  for  these  new  discoveries.  It  is  not  the 
good  grain,  but  the  chaff,  which  is  carried  about  with  every 
wind  of  doctrine.  There  are  but  too  many  Christians  who 
seek  here  and  there  for  such  remedies  in  their  miseries  as  God 
has  not  promised  them ;  and  neglect  to  have  recourse  to  Jesus 
Christ,  the  sole  Deliverer  from  all  our  miseries,  whom  all  the 
Scriptures  point  out  to  us.  Blind  and  miserable  is  every  one 
who  hopes  to  mend  his  condition  by  forsaking  Christ !  It  is 
to  him  we  must  apply  ourselves ;  it  is  he  whom  God  has  given 
us ;  whatever  turns  us  aside  from  him  is  fatal  to  us. 

27.  For  as  the  lightning  coraeth  out  of  the  east,  and  shineth  even  unto 
the  west ;  so  shall  also  the  coming  of  the  Son  of  man  be. 

The  faith  received  everywhere  in  so  short  a  time,  not  only 
without  any  human  assistance,  but  also  notwithstanding  the 
greatest  opposition  from  all  the  powers  of  the  earth,  was,  as 
it  were,  a  lightning  which  shone  from  east  to  west,  and  a 
miracle  from  heaven,  to  confound  the  incredulity  of  the  sages 
of  the  world.  The  last  coming  of  Christ  will  be  yet  more 
surprising. 


CHAPTER   XXIV.  301 

28.  For  wheresoever  the  carcass  is,  there  will  the  eagles  be  gathered 
together. 

True  Christians  are  spiritual  eagles,  raised  by  faith  above 
all  things  here  below,  and  soaring  still  with  ardour  toward 
Jesus  Christ.  Wherever  his  mystical  body  the  church,  or 
(the  representation  of)  his  natural  body  in  the  eucharist,  is 
found,  there  the  elect  are  gathered  together,  as  so  many  eagles 
to  their  prey.  As  soon  as  Christ  shall  appear  at  his  second 
coming,  with  the  scars  of  his  wounds,  and  the  standard  of  his 
cross,  which  will  renew  the  memory  of  his  death;  then  all 
men,  become,  as  it  were,  eagles  by  the  resurrection,  shall  rise 
in  the  air  to  meet  him ;  and  gather  about  this  carcass,  or  dead 
body,  as  the  Greek  expresses  it,  which,  being  the  victim  of 
God,  was  sacrificed  on  the  cross ;  there  to  receive  the  sentence 
of  their  eternal  portion.  Let  us  earnestly  endeavour  to  be 
of  the  number  of  those  blessed  eagles  who  shall  present  them 
selves  with  confidence  before  Jesus  Christ,  and  be  united  to 
his  immortal  body  to  all  eternity. 

SECT.  V. — THE    SUN   DARKENED. — THE    COMING   OF   CHRIST. 

29.  ^[  Immediately  after  the  tribulation  of  those  days  shall  the  sun  be 
darkened,  and  the  moon  shall  not  give  her  light,  and  the  stars  shall  fall 
from  heaven,  and  the  powers  of  the  heavens  shall  be  shaken : 

The  Jewish  church  ends  in  the  persecution  which  fell  on 
the  Jews ;  the  Christian  church  is  established  by  the  perse 
cutions  of  the  Gentiles.  In  times  of  trial,  when  the  sun  of 
faith  seems  to  be  darkened,  and  the  church  not  to  give  her 
light,  when  many  of  her  doctors  fall,  and  her  pillars  are 
shaken,  then  even  her  greatest  lights  and  strongest  supports 
have  sufficient  reason  to  be  afraid.  Christian  prudence  con 
sists  in  humbling  ourselves,  and  being  prepared  for  all  events. 

30.  And  then  shall  appear  the  sign  of  the  Son  of  man  in  heaven  :  and 
then  shall  all  the  tribes  of  the  earth  mourn,  and  they  shall  see  the  Son 
of  man  coming  in  the  clouds  of  heaven  with  power  and  great  glory. 

The  sign  of  the  true  Jonas  is  the  glory  of  his  resurrection ; 
and  the  faith  of  this  resurrection,  received  by  Jews  as  well  as 
Gentiles,  is  the  triumph  of  his  cross,  the  establishment  of  his 
heavenly  kingdom,  and  the  fulness  of  the  body  of  Christ. 

VOL.  L— 26 


302  MATTHEW. 

Happy  they  who,  in  these  last  times,  shall,  with  a  true  con 
trition  of  heart,  mourn  and  bewail  the  misery  of  their  sins ! 
Unhappy  they  who,  by  a  grief  arising  from  sensual  desire, 
shall  lament  only  their  temporal  evils  and  misfortunes.  0 
cross  of  Christ,  exposed  then  again  to  be  the  subject  of  con 
tradiction  !  Savour  of  life,  savour  of  death ;  salvation  to 
some,  perdition  to  others ;  the  comfort  of  the  elect,  the  con 
fusion  of  the  reprobate ! 

31.  And  he  shall  send  his  angels  with  a  great  sound  of  a  trumpet,  and 
they  shall  gather  together  his  elect  from  the  four  winds,  from  one  end 
of  heaven  to  the  other. 

0  lovely  and  desirable  assembly  of  the  elect,  august  senate, 
college  truly  sacred,  why  art  not  thou  the  sole  object  of  human 
ambition !  No  man  shall  have  any  place  therein  who  has  not 
been  a  member  of  the  true  church,  which  alone  is  spread  over 
the  four  parts  of  the  world.  To  this  church  the  visible  angels 
call  us  with  the  trumpet  of  God's  word ;  whoever  obeys  not 
this  call,  shall  never  be  called  by  the  invisible  angels  to  the 
church  of  the  elect.  How  sweet  and  comfortable  is  it  to  a 
Christian,  separated  from  his  brethren,  banished  to  the  re 
motest  parts  of  the  earth,  and  treated  as  excommunicate  for 
the  cause  of  Christ,  to  think  of  this  reunion,  so  much  to  be 
desired,  and  which  shall  never  have  an  end. 

32.  Now  learn  the  parable  of  the  fig  tree ;  When  his  branch  is  yet 
tender,  and  putteth  forth  leaves,  ye  know  that  summer  is  nigh:    33.  So 
likewise  ye,  when  ye  shall  see  all  these  things,  know  that  it  is  near,  even 
at  the  doors. 

The  belief  of  the  coming  of  Jesus  Christ  is  the  consolation 
of  the  righteous.  Let  us  not  wait  for  the  last  trumpet,  ere 
we  prepare  ourselves  for  judgment.  The  sound  of  it  in  the 
gospel  is  even  now  heard  by  all  those  who  have  the  ears  of 
the  heart.  Whoever  has  not  these  stopped  by  the  amuse 
ments  of  this  life,  and  is  not  stunned  by  the  noise  of  his  pas 
sions,  thinks  that  he  is  continually  called  upon  by  it.  Let 
our  faith  incessantly  say  to  us,  The  Son  of  man  is  near,  even 
at  the  doors.  Let  the  voice  of  thy  grace,  0  Lord,  repeat  this 
to  me  both  frequently  and  effectually ! 

34.  Verily  I  say  unto  you,  This  generation  shall  not  pass,  till  all  these 


CHAPTER    XXIV.  303 

things  be  fulfilled.   35.  Heaven  and  earth  shall  pass  away,  but  my  words 
shall  not  pass  away. 

The  hope  of  the  righteous  is  founded  upon  the  stability  of 
the  divine  word;  which  is  therefore  their  chief  delight. 
Whatever  difficulties  our  understanding  may  find  in  that  which 
God  has  either  foretold  or  promised,  there  is  not  the  least 
reason  to  doubt  concerning  it ;  to  engage  our  belief,  it  is  suffi 
cient  that  he  has  said  it.  One  person  readily  believes  another 
on  his  bare  word,  who  yet  will  not  believe  the  word  of  God ; 
so  great  is  the  corruption  of  the  mind  of  man. 

SECT.  VI. — THE   LAST   DAY   UNFORESEEN. 

36.  fl  But  of  that  day  and  hour  knoweth  no  man,  no,  not  the  angels 
of  heaven,  but  my  Father  only. 

Our  ignorance  of  the  last  day  ought  to  make  us  vigilant 
every  moment  of  our  life.  God  has  not  discovered  to  us  the 
time  wherein  he  intends  to  judge  us,  to  the  end  that  we  may 
always  keep  ourselves  in  a  readiness  to  be  judged.  A  foolish 
desire  of  knowing  that  which  is  to  come,  renders  abundance 
of  persons  incredulous  as  to  this  oracle  of  the  Son  of  God; 
and  credulous,  even  to  superstition,  in  respect  of  the  vain  pre 
dictions  of  men  concerning  the  end  of  their  lives,  or  of  the 
world.  They  neglect  a  beneficial  and  useful  kind  of  uncer 
tainty,  to  rely  on  a  false  and  deceitful  appearance  of  certainty. 

37.  But  as  the  days  of  Noah  were,  so  shall  also  the  coming  of  the  Son 
of  man  be. 

There  are  two  deluges :  the  first  of  water,  the  second  of 
fire,  to  purge  the  world  of  iniquity,  to  save  the  elect,  and  to 
punish  the  wicked.  Christ  here  instructs  us  how  to  inform 
ourselves  of  what  is  to  come,  not  by  a  vain  observation  of  the 
stars,  but  by  a  holy  meditation  on  the  Scriptures;  not  in 
order  to  discover  in  them  what  he  designed  to  conceal  from 
us,  but  to  prepare  ourselves  to  do  his  will,  in  pursuing  the  dis 
coveries  which  he  himself  vouchsafes  to  make,  and  in  con 
templating  the  mysteries  to  come,  in  those  representations 
which  his  Spirit  has  given  of  them  in  what  is  past. 

38.  For  as  in  the  days  that  were  before  the  flood  they  were  eating  and 
drinking,  marrying  and  giving  in  marriage,  until  the  day  that  Noah 


304  MATTHEW. 

entered  into  the  ark,   39.  And  knew  not  until  the  flood  came,  and  took 
them  all  away;  so  shall  also  the  coming  of  the  Son  of  man  be. 

The  generality  of  mankind,  through  the  enchantment  of 
the  cares  of  this  life,  are  surprised  by  death  and  judgment. 
They  are  not  always  gross  and  heinous  sins  which  throw 
men  into  a  forgetfulness  of  God  and  his  judgments,  and  into 
a  contempt  of  his  law;  sometimes  an  irregular  application  to 
the  common  employments  and  affairs  of  life  insensibly  extin 
guishes  our  faith.  Every  one  has  his  own  proper  way  to 
attain  salvation ;  and  every  one  who  misses  of  it,  does  it  by 
corrupting  his  way  after  his  own  manner.  The  surprise  which 
is  here  threatened  proceeds  not  from  God's  design,  but  from 
the  sinner's  negligence,  and  his  abuse  of  the  long  patience 
and  forbearance  of  God.  A  man  is  never  in  danger  of  being 
surprised  when  his  heart  is  devoted  to  God,  when  his  faith  is 
pure,  his  hope  lively,  his  charity  fervent  and  sincere,  and  his 
life  full  of  good  works. 

SECT.  VII. — THE   ONE   TAKEN,  THE    OTHER   LEFT. — WE   MUST 
WATCH    CONTINUALLY. 

40.  Then  shall  two  be  in  the  field ;  the  one  shall  be  taken,  and  the 
other  left.  41.  Two  women  shall  be  grinding  at  the  mill ;  the  one  shall 
be  taken,  and  the  other  left. 

Terrible  but  adorable  choice !  Men  have  still  something  to 
fear,  even  in  the  most  innocent  employments,  and  in  the  ex 
ercise  of  such  arts  as  are  necessary  to  life.  In  this  state, 
indeed,  they  are  not  so  subject  to  extravagant  desires;  but 
then  they  are  often  very  ignorant  of  their  duty,  and  forget 
to  direct  all  their  labour  to  God's  glory,  to  look  on  it  as  a 
means  of  salvation,  and  to  make  it  an  exercise  of  repentance. 
Neither  the  church  in  this  life,  nor  any  state  or  condition  in 
the  church,  can  pretend  to  consist  altogether  of  elect.  There 
is  a  mixture  in  every  state ;  and  therefore,  in  every  one  there 
is  occasion  for  fear  as  well  as  hope. 

42.  fl  Watch  therefore ;  for  ye  know  not  what  hour  your  Lord  doth 
come. 

The  vigilance  necessary  to  prepare  us  for  death  and  judg 
ment  is  not  a  supine  and  inactive  vigilance,  but  such  as  is 


CHAPTER    XXIV.  305 

employed  in  examination  of  our  faults,  in  attention  to  our 
duty,  in  application  to  good  works,  to  prayer,  repentance,  etc. 

43.  But  know  this,  that  if  the  goodman  of  the  house  had  known  in 
what  watch  the  thief  would  come,  he  would  have  watched,  and  would  not 
have  suffered  his  house  to  be  broken  up.  44.  Therefore  be  ye  also  ready: 
for  in  such  an  hour  as  ye  think  not  the  Son  of  man  cometh. 

It  is  much  for  our  advantage  to  be  obliged  to  be  always  in 
uncertainty,  always  in  expectation  of  our  Master,  to  the  end 
that  we  may  be  always  on  our  guard  against  sin  and  sloth. 
The  heart  is  then  ready,  when  it  is  in  order ;  and  it  is  never 
so,  but  when  God  is  master  of  it,  when  nothing  but  his  love 
reigns  therein,  and  when  this  love  regulates  that  of  our  neigh 
bour,  and  the  use  of  all  other  creatures.  How  great  is  the 
folly,  to  be  more  careful  and  vigilant  on  the  account  of  a  small 
temporal  advantage,  than  of  the  eternal  salvation  of  the  soul ! 

SECT.  VIII. — THE   WISE    SERVANT. — THE   EVIL   SERVANT. 

45.  Who  then  is  a  faithful  and  wise  servant,  whom  his  lord  hath  made 
ruler  over  his  household,  to  give  them  meat  in  due  season  ? 

It  is  not  the  work,  but  the  fidelity,  which  God  rewards  in 
his  servants.  We  must  all  live  in  the  same  expectation  of  the 
coming  of  Jesus  Christ  which  a  servant  has  with  respect  to 
his  master ;  but  this  expectation  must  be  more  vigilant  in  the 
ministers  of  Christ  than  in  the  rest  of  the  faithful.  Here  is 
an  abstract  of  their  duties:  (1.)  Such  a  person  must  be  called 
and  appointed,  not  by  himself,  but  by  the  vocation  and  lawful 
mission  of  his  Lord.  (2.)  He  must  look  on  himself,  not  as 
the  master  of  the  family,  but  really  as  a  servant.  (3.)  He 
must  be  exactly  faithful  in  his  ministry,  and  in  observing  his 
Master's  commands,  at  the  expense  of  all.  (4.)  His  fidelity 
must  be  wise,  prudent,  well-informed :  faithful  and  wise,  this 
comprehends  all.  (5.)  He  must  make  it  his  chief  care  to  give 
the  household  their  meat ;  not  out  of  his  own  stock,  but  dis 
tributing  what  he  has  received.  (6.)  He  must  do  it  in  due 
season ;  and  it  is  always  a  proper  season  to  instruct  and  serve 
souls,  because  their  needs  are  always  present;  the  time  of 
many  of  them  may  expire  every  hour ;  and  for  want  of  im 
proving  a  moment,  eternity  is  sometimes  lost. 

26*  U 


306  MATTHEW. 

46.  Blessed  is  that  servant,  whom  his  lord  when  he  cometh  shall  find 
so  doing. 

This  blessedness  consists  not  barely  in  working,  but  in 
working  according  to  the  law  and  will  of  God.  "We  must  then 
work  continually  in  the  ministry,  since  our  Master  should  find 
us  so  doing;  and  he  may  come  every  moment.  The  exactness 
which  is  used  in  serving  earthly  princes  in  their  own  way  is 
scarcely  to  be  conceived.  Does  not  God  deserve  at  least  as 
much?  A  servant  thinks  himself  happy  when  his  services 
are  grateful  to  his  master.  Oh,  what  happiness  attends  us, 
if  we  please  the  best  and  most  powerful  of  Masters ! 

47.  Verily  I  say  unto  you,  That  he  shall  make  him  ruler  over  all  his 
goods. 

He  who  is  not  satisfied  with  the  reward  which  God  promises 
him,  knows  not  what  it  is  to  be  made  ruler  over  all  his  goods. 
His  goods  are  himself;  and  nothing  less  is  promised  us,  if  we 
continue  faithful  to  him.  The  ministers  of  the  Lord  have  in 
heaven  a  reward  proportioned  to  their  labours  and  their  cha 
racter,  and  shall  there  partake  of  his  authority  over  souls. 
Let  us  not  refuse  to  give  ourselves  to  God,  who  will  freely 
give  himself  to  us. 

48.  But  and  if  that  evil  servant  shall  say  in  his  heart,  My  lord  delay- 
eth  his  coming ;   49.  And  shall  begin  to  smite  his  fellow  servants,  and 
to  eat  and  drink  with  the  drunken ; 

Here  are  three  characters  of  a  bad  prelate :  the  first  is,  to 
have  little  faith  as  to  the  judgments  of  God,  or  the  coming  of 
Christ.  Does  a  man  believe  there  is  another  life,  when  he 
either  undertakes  of  his  own  accord  to  be  accountable  for 
souls,  by  taking  on  himself  the  pastoral  office,  or  trembles  not 
at  the  thoughts  of  this  account?  The  second  is,  to  govern 
with  an  absolute  dominion,  to  oppress  his  colleagues,  and  to 
exercise  violence  over  his  inferiors  and  on  the  weak.  The 
third,  to  lead  an  irregular  life,  and  to  converse  chiefly  with 
the  imitators  of  his  passions.  Lord,  abandon  not  thy  flock 
to  such  wolves;  but  send  it  pastors  according  to  thy  own 
heart. 

50.  The  lord  of  that  servant  shall  come  in  a  day  when  he  looketh  not 
for  him,  and  in  an  hour  that  he  is  not  aware  of,  51.  And  shall  cut  him 


CHAPTER    XXV.  307 

asunder,  and  appoint  1dm  his  portion  with  the  hypocrites :  there  shall 
be  weeping  and  gnashing  of  teeth. 

Here  are  three  punishments  which  answer  to  the  three  cha 
racters  of  the  evil  servant:  the  first  is,  a  sudden  death,  and 
the  weight  of  God's  wrath  falling  upon  him,  without  a  mo 
ment's  time  to  avert  it:  this  answers  to  his  infidelity  and  his 
forgetfulness  of  the  divine  judgments.  The  second  is,  a  gene 
ral  and  eternal  separation  from  the  society  of  the  church, 
from  the  communion  of  saints,  and  from  all  those  gifts  which 
he  has  abused :  and  this  is  answerable  to  the  abuse  of  his  au 
thority  in  the  church.  The  third  consists  in  tears  and  eternal 
pains :  which  answer  to  his  voluptuous  life ;  as  the  company 
of  hypocritical  pastors,  who  under  an  angelical  office  con 
cealed  a  diabolical  life,  does  to  his  criminal  acquaintance  and 
conversation.  Every  wicked  Christian,  every  man  who  does 
not  worship  and  serve  God  according  to  his  law,  is  this  evil 
servant,  who  shall  be  judged  according  to  his  sins  against  that 
faith  and  religion  which  are  due  to  God,  according  to  his  in 
justice  and  violence  against  his  neighbour,  and  according  to 
the  corruption  of  his  heart  and  the  irregularities  of  his  life. 
My  God !  how  dear  will  the  sinner  pay  for  the  pleasures  of  a 
moment,  and  the  transient  satisfactions  of  sin ! 


CHAPTER  XXV. 

SECT.  I. — THE    PARABLE    OF   THE   TEN   VIRGINS. 

1.  THEN  shall  the  kingdom  of  heaven  be  likened  unto  ten  virgins, 
which  took  their  lamps,  and  went  forth  to  meet  the  bridegroom. 

Every  Christian,  by  his  faith  and  baptism,  makes  pro 
fession  of  aspiring  to  the  marriage  of  the  Lamb.  His  vir 
ginity  consists  in  worshipping  one  God,  and  in  loving  none 
but  him.  His  life  is  but  one  continual  preparation  for 
the  marriage-supper  of  eternity.  His  heart  is  his  lamp.  By 
the  motions  and  desires  of  his  soul,  he  goes  forth  to  meet 
the  bridegroom,  and  hastens  toward  heaven  by  the  purity  of 
his  life. 


308  MATTHEW. 

'  2.  And  five  of  them  were  wise,  and  five  were  foolish. 

The  church,  before  she  arrives  at  the  place  where  this  mar 
riage  is  celebrated,  which  is  heaven,  is  always  divided,  always 
mixed  with  good  and  bad.  It  is  the  greatest  of  all  follies,  to 
make  profession  by  baptism  of  our  earnest  desire  and  am 
bition  of  attaining  to  eternal  life,  and  to  neglect  to  prepare 
ourselves  for  it  during  the  whole  course  of  our  lives.  True 
wisdom  consists  in  being  always  ready,  and  in  living  in  con 
tinual  expectation  of  the  bridegroom's  coming. 

3.  They  that  were  foolish  took  their  lamps,  and  took  no  oil  with  them: 
Charity  and  its  works  are  the  oil  of  the  heart.     A  heart 

without  charity  is  a  lamp  without  oil.  Oh  inconceivable  folly 
of  the  children  of  Adam !  to  employ  their  whole  lives  in  fill 
ing  their  hearts  with  every  thing  besides,  and  to  forget  that 
which  alone  can  fill,  nourish,  and  make  them  shine  before  God, 
and  even  enjoy  God  himself  forever. 

4.  But  the  wise  took  oil  in  their  vessels  with  their  lamps. 

The  greatest  wisdom  consists  in  having  charity,  and  in  per 
forming  the  works  of  it.  Life  is  given  us  to  no  other  end 
but  that  we  may  make  a  sufficient  provision  of  this  oil.  God 
alone  can  pour  it  into  our  hearts  by  his  Spirit ;  and  this  Spirit 
is  itself  that  oil  of  gladness  with  which  the  life  of  our  hearts 
must  be  fed  to  all  eternity.  Jesus  Christ  alone  has  the  ful 
ness  of  it,  and  of  this  fulness  must  all  his  members  receive, 
according  to  the  measure  which  he  has  designed  them.  Lord, 
as  thou  hast  bestowed  on  me  a  lamp,  leave  it  not  empty,  but 
replenish  it  out  of  thy  abundant  fulness ! 

5.  While  the  bridegroom  tarried,  they  all  slumbered  and  slept. 
How  few  are  there  who  think  seriously  of  death  and  judg 
ment,  and  expect  the  bridegroom  with  a  persevering  vigilance ! 
The  beginnings  of  conversion  are  fervent;  but  zeal  insensi 
bly  grows  cool  in  the  generality  of  persons.     There  is  need 
of  an  extraordinary  grace,  to  enable  us  to  continue  this  per 
fect  vigilance  to  the  end,  so  as  not  to  be  surprised  at  the  hour 
of  death.     Lord,  who  keepest  Israel — the   heart,   I  mean, 
which  thou  hast  made  the  Israel  of  God — do  thou  neither 
slumber  nor  sleep  over  me ! 


CHAPTER    XXV.  309 

6.  And  at  midnight  there  was  a  cry  made,  Behold,  the  bridegroom 
Cometh  ;  go  ye  out  to  meet  him. 

This  is  a  terrible  voice,  which  calls  the  creatures  to  appear 
before  their  Creator  when  they  think  least  of  it.  Happy 
they  to  whom  he  comes  as  an  amiable  and  much-desired  bride 
groom,  not  as  a  severe  and  inexorable  judge !  Let  us  earnestly 
endeavour  to  render  him  such  to  us  as  we  desire  to  find  him. 

7.  Then  all  those  virgins  arose,  and  trimmed  their  lamps. 

Happy  is  that  man  who  is  ready  to  appear  before  God  at 
all  times  whatever !  But  more  happy  still  is  he  who  can  with 
a  true  confidence  desire  the  coming  of  Christ!  There  are 
some  certain  preparations  which  no  Christian  omits  at  the 
approach  of  death;  every  one  then  thinks  of  trimming  his 
heart,  which  is  his  lamp.  But  how  late  is  it  to  begin  to  think 
of  it  at  that  time !  Grant,  0  Lord,  that  I  may  not  be  of  the 
number  of  those  who  cannot,  without  regret,  submit  to  the 
necessity  of  dying,  and  who  neglect  to  prepare  themselves  for 
it  until  the  very  last  hour ! 

8.  And  the  foolish  said  unto  the  wise,  Give  us  of  your  oil ;  for  our 
lamps  are  gone  out. 

My  God,  how  dismal  is  it  for  a  man  not  to  perceive  the 
emptiness  of  his  heart,  the  want  of  good  works,  and  the  ex 
tinction  of  charity,  until  he  comes  to  die !  At  that  time  there 
is  often  nothing  more  of  the  light  of  faith  and  of  the  love  of 
goodness  left  remaining,  than  only  just  enough  to  show  a  man 
what  he  has  lost,  and  to  raise  an  unprofitable  regret.  He 
then  sees  that  good  men,  whom  he  used  to  count  foolish  and 
miserable  wretches,  have  only  true  wisdom  and  substantial 
wealth ;  to  these  he  has  recourse,  and  would  fain  partake  of 
their  piety  and  charity :  but  every  thing  fails  when  time  fails. 

9.  But  the  wise  answered,  saying,  Not  so;  lest  there  be  not  enough  for 
us  and  you:  but  go  ye  rather  to  them  that  sell,  and  buy  for  yourselves. 

The  holiness  of  others  will  not  avail  us  at  the  hour  of  death. 
All  the  false  lustre  of  external  works,  which  shine  only  to  the 
eyes  of  men,  goes  out  and  vanishes  in  that  moment.  Charity 
alone  is  never  extinguished,  when  a  man  carries  this  oil  in  his 
lamp  out  of  the  world  with  him.  What  would  we  not  give  to 
buy  it  at  the  time  of  death,  if  it  were  to  be  sold  ?  Nothing 


310  MATTHEW. 

can  purchase  it  but  worthy  fruits  of  repentance;  but,  then, 
time  and  the  spirit  of  repentance  are  necessary  to  the  pro 
duction  of  these  fruits. 

10.  And  while  they  went  to  buy,  the  bridegroom  came  ;  and  they  that 
were  ready  went  in  with  him  to  the  marriage :  and  the  door  was  shut. 

Sinners,  on  a  deathbed,  too  often  meet  with  those  deceitful 
merchants  who  promise  them  the  mercy  of  God  and  eternal 
salvation  for  a  price  which  is  of  no  value  in  his  sight.  How 
much  better  is  it  for  them,  with  the  assistance  and  ministry 
of  the  church,  humbly  to  address  themselves  to  Christ,  who 
is  the  only  author  of  salvation,  who  himself  keeps  the  key  of 
his  treasury,  which  is  charity,  and  distributes  it  freely  without 
money,  instead  of  losing  their  time  in  dealing  with  quacks, 
who  promise  every  thing,  and  can  perform  nothing! — The 
door  is  shut !  Dreadful  and  fatal  words !  No  hope  remains. 
Nothing  but  death  shuts  this  door;  but  death  may  surprise 
us  in  our  sins,  and  then  despair  is  our  portion. 

11.  Afterward  came  also  the  other  virgins,  saying,  Lord,  Lord,  open 
to  us. 

We  stay  abundantly  too  late,  when  we  stay  until  the  hour 
of  death,  ere  we  begin  to  love  God,  and  to  think  seriously  of 
our  salvation.  They  must  be  extremely  deficient  in  the  know 
ledge  of  salvation  who  place  the  foundation  of  it  upon  a  will 
or  testament  charged  with  pious  legacies,  without  having  en 
deavoured  to  fill  their  hearts  with  the  oil  of  mercy  and  charity. 
This  is  to  cry,  "Lord,  Lord,  open  to  us,"  after  the  door  is 
shut.  Prayer  is  the  key  of  heaven;  but  there  is  a  proper 
time  and  manner  of  praying.  There  are  prayers  at  the  last 
hour  of  the  same  nature  with  that  of  the  penitent  thief;  but 
there  are  also  those  of  Esau  and  of  Antiochus. 

12.  But  he  answered  and  said,  Verily  I  say  unto  you,  I  know  you  not. 
God,  who  is  love,  knows  not  those  who  have  no  charity. 

Let  us  diligently  endeavour,  while  we  have  time,  to  make 
ourselves  known  to  God  as  his  children,  by  living  in  the  spirit 
of  children,  which  is  love.  He  will  own  none  who  have  not 
the  resemblance  of  his  Son;  and  this  resemblance  is  to  be 
attained  no  otherwise  than  by  humility,  purity,  mortification, 
repentance,  charity,  and  the  like.  Let  us  thoroughly  con- 


CHAPTER   XXV.  311 

sider,  in  the  presence  of  God,  what  it  is  never  to  be  known 
by  him,  never  to  bear  the  least  resemblance  of  his  Son,  which 
may  render  us  acceptable  in  his  sight,  and  beloved  by  him. 

13.  Watch  therefore;  for  ye  know  neither  the  day  nor  the  hour  where-, 
in  the  Son  of  man  cometh. 

Can  that  man  pretend  to  have  any  faith  who  does  not  watch, 
after  an  admonition  so  frequently  repeated?  If  we  would 
not  be  surprised,  we  must  look  on  every  hour  as  the  last.  If 
"to  watch"  be  to  employ  ourselves  chiefly  about  the  business 
of  our  salvation,  alas,  how  few  Christians  are  there  who  watch ! 
How  many  who  slumber !  How  many  asleep !  How  many 
seized  with  a  lethargy !  How  many  even  quite  dead ! 

SECT.  II. — THE   PARABLE    OP   THE   TALENTS. 

14.  1[  For  the  kingdom  of  heaven  is  as  a  man  travelling  into  a  far  coun 
try,  who  called  his  own  servants,  and  delivered  unto  them  his  goods. 

The  children  of  God  and  the  ministers  of  Jesus  Christ  are 
called,  as  servants,  not  to  manage  their  own  affairs,  but  those 
of  their  Master.  They  have  nothing  which  is  properly  their 
own ;  every  thing  belongs  to  Christ,  who  has  received  it  of 
his  Father,  and  recovered  it  out  of  the  hands  of  the  devil,  by 
redeeming  it  with  his  own  blood.  He  who  uses  his  natural 
or  supernatural  talents  as  if  he  were  the  author  and  master 
of  them,  is  a  usurper  of  the  goods  which  belong  to  God. 

15.  And  unto  one  he  gave  five  talents,  to  another  two,  and  to  another 
one ;  to  every  man  according  to  his  several  ability ;  and  straightway 
took  his  journey. 

Duties  and  obligations  are  proportioned  to  the  states,  con 
ditions,  and  talents  of  men.  Every  one,  in  order  to  be  saved, 
must,  First,  Be  faithful  in  the  performance  of  that  which 
God  requires  of  him  in  his  station.  God  proportions  his 
graces,  not  according  to  natural  deserts,  but  according  to  the 
conditions  and  obligations  of  men,  and  above  all,  according 
to  his  designs  concerning  soulc?.  A  person  may  be  very  in 
considerable  in  the  eyes  of  men,  who  is  designed  for  an  exalted 
station  in  heaven.  All  things  are  measured  and  regulated — 
graces,  employments,  and  necessities.  Secondly,  In  order  to 
salvation,  a  man  must  keep  within  his  own  sphere,  and  trade 


312  MATTHEW. 

according  to  his  own  talent,  not  according  to  that  of  another. 
It  is  pride  and  envy  ambitiously  to  desire  our  neighbour's 
grace. 

16.  Then  he  that  had  received  the  five  talents  went  and  traded  with 
the  same,  and  made  them  other  five  talents. 

Thirdly,  A  man  must  improve  the  talents  he  has  received, 
by  establishing  and  enlarging  the  kingdom  of  God,  both  in 
his  own  soul,  and  in  the  souls  of  others.  There  is  a  great 
difference  between  the  figure  and  the  truth.  The  servant 
does  not  receive  from  his  master  the  skill  and  industry  ne 
cessary  to  the  improvement  of  his  money:  but  the  Christian, 
and  the  minister  of  the  Lord,  must  receive  all  from  him — 
both  the  talent  and  the  good-will — both  the  grace  and  the  use 
of  it! 

17.  And  likewise  he  that  had  received  two,  he  also  gained  other  two. 
Fourthly,  A  man  must  not  continue  idle,  under  pretence 

of  having  only  indifferent  talents.  No  person  can  deny  that 
he  has  two  talents  at  least :  that  of  the  understanding,  to 
know  God  and  his  own  duty;  and  that  of  the  will,  to  love 
him  and  adhere  to  him.  To  make  a  continual  progress  in 
the  knowledge  of  salvation,  and  in  the  love  of  God  and  of 
Jesus  Christ,  is  a  great  gain :  but  thereby  to  arrive  at  the 
sight  of  God  face  to  face,  and  to  enjoy  him  by  a  consummate 
love — this  is  a  gain  which  is  incomprehensible  and  eternal ! 

18.  But  he  that  had  received  one  went  and  digged  in  the  earth,  and 
hid  his  lord's  money. 

Fifthly,  A  man  who  designs  to  be  saved,  must  not  leave 
the  smallest  talents  unemployed.  In  the  conduct  of  the  chil 
dren  of  Adam,  there  is  always  some  excess  or  defect,  unless 
they  are  guided  by  the  Spirit  of  the  second  Adam ;  either 
they  are  desirous  of  making  their  talents  very  conspicuous,  if 
they  are  great,  or  they  entirely  suppress  them,  if  they  are 
small  and  obscure.  We  must  do  the  quite  contrary:  employ 
the  greatest  with  humility,  and  the  least  with  confidence. 

19.  After  a  long  time  the  lord  of  those  servants  cometh,  and  reckoneth 
with  them. 

Sixthly,  A  man  must  work,  as  being  to  give  an  account  of 
all  at  the  judgment  of  God.  Does  that  person  think  of  this 


CHAPTER    XXV.  313 

who  acts  directly  contrary  to  what  he  commands  ?  And  if  he 
do  not  think  of  this,  where  is  his  belief  of  the  judgment  of 
God?  And  if  he  believe  not  this,  of  what  religion  is  he? 
God  stays  a  long  time ;  but  this  long  time  cannot  exceed  the 
life  of  man,  which  is  very  short. 

20.  And  so  he  that  had  received  five  talents  came  and  brought  other 
five  talents,  saying,  Lord,  thou  deliveredst  unto  me  five  talents :  behold, 
I  have  gained  beside  them  five  talents  more. 

Seventhly,  A  man  must  offer  to  God  the  glory,  use,  and 
profit  of  his  talents  and  labour.  How  scarce  are  those  faith 
ful  servants,  who  take  pains  only  for  their  Master,  and  who 
keep  back  from  him  no  part  of  that  glory  which  should  arise 
from  his  graces  and  talents !  Vanity  is  a  thief,  which  robs 
God  of  that  which  is  most  precious  to  him — namely,  his  glory. 

21.  His  lord  said  unto  him,  Well  done,  thou  good  and  faithful  servant: 
thou  hast  been  faithful  over  a  few  things,  I  will  make  thee  ruler  over 
many  things:  enter  thou  into  the  joy  of  thy  lord. 

Eighthly,  A  man,  in  order  to  be  saved,  must  expect  no 
other  praise  than  that  which  God  himself  will  give  his  ser 
vants.  Ninthly,  He  must  aspire  at  no  other  reward  but  His. 
Tenthly,  He  must  render  himself  unworthy  of  "the  joy  of  his 
Lord,"  by  entertaining  any  vain  joy  or  human  complacency. 
The  reward  which  God  bestows  on  his  servants  is  a  super 
abundant  reward,  because  it  is  himself.  Our  faithfulness  in 
observing  his  commands  is  the  price  of  it,  rather  than  the 
greatness  of  our  labour.  We  sow  on  earth ;  we  reap  in  heaven. 
Here  a  little  pains  and  sorrow;  there  an  inconceivable  and 
eternal  joy ! 

22.  He  also  that  had  received  two  talents  came  and  said,  Lord,  thou 
deliveredst  unto  me  two  talents  :  behold,  I  have  gained  two  other  talents 
beside  them. 

He  who  saves  his  neighbour's  soul  together  with  his  own, 
is  the  person  who  doubles  his  talents.  A  faithful  compliance 
with  the  designs  of  God  and  the  duties  of  our  vocation,  is  a 
great  source  of  confidence.  A  man  goes  to  him  with  joy  when 
he  has  done  his  will;  but  he  demands  no  reward.  God  is 
good  and  faithful;  that  is  sufficient. 

23.  His  lord  said  unto  him,  Well  done,  good  and  faithful  servant ;  thou 
VOL.  I.— 27 


314  MATTHEW. 

hast  been  faithful  over  a  few  things,  I  will  make  thee  ruler  over  many 
things :  enter  thou  into  the  joy  of  thy  lord. 

0  comfortable  words!  but  which  belong  not  to  this  life. 
How  many  fears,  troubles,  and  scruples  will  be  forever  dissi 
pated,  when  He  who  knows  our  heart  better  than  we  our 
selves  do,  shall  assure  us  that  it  is  a  good  and  faithful  heart, 
and  such  as  is  worthy  of  "the  joy  of  our  Lord!"  The  faith 
ful  servant  enters  into  the  bosom  of  the  Father,  there  to  en 
joy  the  glory  of  the  Son,  and  the  rights  of  the  divine  adop 
tion.  The  joy  of  their  Lord  enters  here  below  into  the  heart 
of  the  elect;  but  in  heaven,  the  elect  shall  themselves  enter 
into  the  joy  of  their  Lord,  there  to  lose  themselves,  as  it  were, 
in  endless  felicity. 

24.  Then  he  which  had  received  the  one  talent  came  and  said,  Lord, 
I  knew  thee  that  thou  art  a  hard  man,  reaping  where  thou  hast  not 
sown,  and  gathering  where  thou  has  not  strewed : 

It  is  very  true,  though  the  pride  of  man  will  not  compre 
hend  it,  that  it  is  an  advantage  to  have  but  one  common  and 
useful  talent.  The  lustre  of  great  talents  dazzles,  exalts,  and 
intoxicates.  Variety  distracts,  and  often  causes  men  to  take 
the  wrong.  The  having  but  one,  and  that  an  obscure  one, 
unites  our  whole  application,  and  secures  us  from  vanity. 
The  sinner,  that  he  may  lay  his  sin  on  God,  spares  neither 
calumny  nor  blasphemy.  How  far  does  the  blindness  and  in 
gratitude  of  the  sinner  extend,  to  accuse  God  of  cruelty,  self- 
interest,  and  injustice,  who  requires  nothing  of  us  but  what  is 
for  our  advantage,  who  freely  pardons  our  evil  actions,  and 
even  rewards  the  good  which  he  himself  works  in  us ! 

25.  And  I  was  afraid,  and  went  and  hid  thy  talent  in  the  earth :  lo, 
there  thou  hast  that  is  thine. 

Laziness  often  covers  itself  with  the  veil  of  the  fear  of  God. 
That  man  takes  little  care  of  his  salvation,  who,  without  any 
lawful  reason,  withdraws  himself  from  labour,  only  out  of  ap 
prehension  of  God's  judgment,  and  endeavours  not  to  advance 
his  glory,  and  his  neighbour's  salvation,  when  he  has  a  talent 
for  it.  This  is  of  itself  a  piece  of  theft  and  injustice ;  but  for 
him  to  pretend  to  have  discharged  his  duty,  by  doing  neither 
good  nor  evil,  is  to  add  falsehood  and  insolence  to  his  in- 


CHAPTER   XXV.  315 

justice.  '  \Yhen  a  man  is  obliged  to  do  good,  not  to  do  it  is 
to  do  evil. 

26.  His  lord  answered  and  said  unto  him,  TJwu  wicked  and  slothful 
servant,  thou  knewest  that  I  reap  where  I  sowed  not,  and  gather  where 
I  have  not  strewed :  27.  Thou  oughtest  therefore  to  have  put  my  money 
to  the  exchangers,  and  then  at  my  coming  I  should  have  received  mine 
own  with  usury. 

The  more  a  man  endeavours  to  excuse  himself  before  God, 
the  more  he  condemns  himself.  There  is  a  filial  fear;  and 
one  which  is  servile,  mercenary,  idle,  and  slothful.  The  un 
faithful  servant  hides  this  last  under  a  false  prudence,  and 
justifies  it  by  a  very  weak  argument.  The  true  wisdom  of 
the  good  and  faithful  servant  consists  in  performing  readily 
his  Master's  will,  without  arguing  concerning  it.  It  is  only 
the  wicked  and  slothful  servant  who  disputes  so  much,  and 
does  nothing.  This  is  the  first  punishment  of  the  unprofit 
able  servant;  convicted  of  wickedness  and  slothfulness  out  of 
his  own  mouth,  he  bears  the  shame  and  confusion  thereof 
before  all. 

28.  Take  therefore  the  talent  from  him,  and  give  it  unto  him  which 
hath  ten  talents.  29.  For  unto  every  one  that  hath  shall  be  given,  and 
he  shall  have  abundance :  but  from  him  that  hath  not  shall  be  taken 
away  even  that  which  he  hath. 

The  second  punishment  of  the  unprofitable  servant  is,  the 
being  deprived  of  every  thing  which  he  had  received.  The 
third  is,  the  seeing  others  already  rich  in  good  works,  still 
more  enriched  by  that  which  was  his,  which  is  no  small  vexa 
tion  to  him.  The  fourth  is,  to  find  himself  incapable  any 
longer  of  hiding  his  slothfulness  under  the  appearance  of 
piety.  How  advantageous  is  it  to  be  employed  in  God's  ser 
vice  !  a  man  never  is  at  any  loss,  and  always  gains  beyond 
his  hopes.  To  hazard  all  for  God,  is  to  secure  and  improve 
all.  At  his  tribunal  there  is  a  kind  of  confiscation  of  graces. 
Those  of  wicked  and  slothful  servants  are  applied  to  the  ad 
vantage  of  the  good  and  faithful,  as  well  as  all  their  own  labour. 

30.  And  cast  ye  the  unprofitable  servant  into  outer  darkness  :  there 
shall  be  weeping  and  gnashing  of  teeth. 

To  be  excluded  from  heaven,  to  be  cast  headlong  into  hell, 
and  abandoned  to  rage  and  despair  to  all  eternity !  0  God, 


S16  MATTHEW. 

can  any  man  think  on  it  without  horror!  And  yet  this  is  the 
inevitable  punishment  of  every  impenitent  sinner.  The  love 
of  rest  and  ease  makes  men  slothful  and  unprofitable ;  and  it 
is  merely  by  this  that  they  lose  the  very  thing  which  they 
have  loved  in  a  wrong  manner,  and  at  a  wrong  time.  There 
is  but  one  paradise.  He  who  is  resolved  to  have  his  here 
below,  can  hope  for  none  in  heaven.  There  are  two  sorts  of 
unprofitable  servants :  (1.)  Some,  who  consume  the  patrimony 
of  the  church,  without  doing  her  any  service.  (2.)  Others, 
who,  through  the  love  of  ease  and  disgust  of  spiritual  things, 
do  nothing  toward  their  salvation,  and  mind  only  the  enjoy 
ments  of  this  present  life. 

SECT.  III. — THE   LAST   JUDGMENT. 

31.  ^[  When  the  Son  of  man  shall  come  in  his  glory,  and  all  the  holy 
angels  with  him,  then  shall  he  sit  upon  the  throne  of  his  glory :  32.  And 
before  him  shall  be  gathered  all  nations  :  and  he  shall  separate  them  one 
from  another,  as  a  shepherd  divideth  his  sheep  from  the  goats : 

In  vain  does  the  sinner  endeavour  to  avoid  the  presence  of 
his  God ;  he  will  be  forced  one  day  to  appear  before  his  tri 
bunal.  See  here  a  spectacle  very  different  from  that  of  the 
cross,  where  the  Son  of  God,  naked  and  disfigured,  forsaken 
by  his  disciples,  encompassed  with  his  enemies,  and  seated 
between  two  thieves  on  the  throne  of  his  humiliations  and 
ignominies,  did  in  those  two  exhibit  an  emblem  of  the  separa 
tion  here  described.  What  an  object  is  this  to  exercise  our 
faith !  What  a  large  field  of  reflection  and  meditation  is  here 
before  us — to  consider  Jesus  Christ  as  a  God  in  his  majesty, 
as  a  King  upon  his  throne,  as  a  Judge  on  his  tribunal,  and 
as  a  Shepherd  amid  his  flock,  wherein  the  goats  continue 
mixed  with  the  sheep  even  to  the  last  day ! 

33.  And  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats  on  the 
left. 

The  last  function  of  the  Prince  of  pastors  to  be  performed 
on  earth  is,  to  make  this  dreadful  separation  of  mankind  for 
eternity.  Let  us  strive  to  be  of  the  number  of  the  sheep,  by 
our  meekness,  humility,  tractableness,  and  innocency  of  life. 
Such  as  we  are  at  our  leaving  this  world,  such  shall  we  be 


CHAPTER    XXV.  317 

forever;  either  sheep,  to  drink  at  the  very  fountain  of  eternal 
truth ;  or  goats,  to  become  the  prey  of  devils.  Oh  pure  and 
spotless  church,  society  of  elect  alone,  immortal  body  com 
posed  of  none  but  living  members !  in  vain  do  we  seek  for  thee 
on  earth ;  it  is  only  in  the  land  of  the  living,  and  after  this 
great  division  and  separation,  that  we  shall  find  thee  with  and 
in  God,  living  to  him  and  by  him  to  all  eternity. 

34.  Then  shall  the  King  say  unto  them  on  his  right  hand,  Come,  ye 
blessed  of  my  Father,  inherit*  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world :  [*  Fr.  possess.] 

If  there  have  been  kings  who  have  given  away  kingdoms, 
they  were  only  foreign  kingdoms  which  they  could  not  keep ; 
none  but  God  gives  his  own  out  of  pure  bounty ;  and  this 
kingdom  is  himself.  God  blesses  none  in  Jesus  Christ,  but 
those  whom  he  has  chosen  in  him ;  and  he  chooses  only  those 
whom  he  freely  loves  in  him.  "Come,  inherit;"  amiable, 
powerful,  and  efficacious  words !  which  draw  the  elect  near  to 
God,  and  put  them  in  possession  of  him.  He  who  during  his 
life  has  said,  "Come,  Lord  Jesus,"  through  a  sincere  desire 
of  his  coming,  and  through  his  fidelity  and  love,  "  Lord,  pos 
sess  my  heart,"  shall,  in  his  turn,  hear  these  two  words, 
"Come,  inherit,"  which  will  actually  confer  on  him  eternal 
happiness. 

35.  For  I  was  ahungered,  and  ye  gave  me  meat:  I  was  thirsty,  and 
ye  gave  me  drink :  I  was  a  stranger,  and  ye  took  me  in : 

Good  works  done  for  God's  sake,  through  Jesus  Christ,  in 
the  Spirit  of  the  Father  and  the  Son,  are  the  price  of  the 
glory  prepared  for  the  elect ;  prepared  without  merits,  by  a 
bounty  altogether  free,  but  merited  by  Christ;  bestowed  on 
works  as  their  reward,  but  on  such  works  as  are  sanctified  by 
the  Spirit  of  Christ,  and  are  the  gifts  of  God.  Who  would 
not  be  forward  to  give  to  God,  so  good,  so  liberal,  so  rich  in 
mercies  ?  If  it  be  too  little  for  those  who  have  fed  and  lodged 
the  poor  for  the  sake  of  God,  to  feed  on  him,  to  drink  of  his 
glory,  and  to  be  lodged  in  his  bosom;  let  them  imagine,  if 
they  can,  somewhat  greater.  We  believe  this,  but  who  can 
comprehend  it  ? 

27* 


318  MATTHEW. 

36.  Naked,  and  ye  clothed  me :  I  was  sick,  and  ye  visited  me :  I  was 
in  prison,  and  ye  came  unto  me. 

God  rewards  nothing  but  charity,  because  charity  alone 
honours  God.  He  rewards  that  only  which  a  man  does  as  a 
member  of  Jesus  Christ,  by  his  Spirit,  and  with  respect  to 
him ;  because  God  loves  none  but  him,  gives  no  grace  but  in 
him,  and  can  glorify  and  make  nothing  live  in  his  bosom  but 
him  alone.  A  garment  of  light  and  glory,  the  effusion  and 
infusion  of  the  divinity  into  the  soul,  and  a  perfect  freedom 
from  all  evils  and  miseries, — are  not  these  things  capable  of 
fixing  the  desires  of  man !  Such  is  the  happy  retaliation 
which  God  exercises  toward  those  who  have  clothed,  visited, 
delivered,  or  comforted  the  poor,  sick,  and  imprisoned  mem 
bers  of  his  Son. 

37.  Then  shall  the  righteous  answer  him,  saying,  Lord,  when  saw  we 
thee  ahungered,  and  fed  tkee?  or  thirsty,  and  gave  thee  drink? 

Humility  easily  makes  the  righteous  forget  their  good 
works.  God  cannot  forget  them;  and  this  is  sufficient. 
There  are  many  who  have  a  clear  and  enlightened  faith,  ac 
tually  intent  on  Jesus  Christ  in  every  thing  which  they  do ; 
but  there  are  abundantly  more,  whose  faith  is  simple,  less  in 
structed  and  intelligent,  who  perform  good  actions  in  general 
for  the  sake  of  God  and  Christ.  It  is  for  the  comfort  of  these 
that  our  blessed  Lord  assures  us,  that  he  has  accepted  their 
alms,  though  they  might  not  perhaps  actually  think  of  him  in 
bestowing  them ;  and  that  he  has  less  regard  to  the  mind  than 
to  the  heart. 

38.  When  saw  we  thee  a  stranger,  and  took  tliee  in  ?  or  naked,  and 
clothed  thee  ? 

Let  us  incessantly  beg  that  faith  which  alone  discovers 
Jesus  Christ  in  the  poor.  Let  us  frequently  exercise  it  with 
respect  to  his  presence  and  residence  in  his  members.  Let 
us  take  care  to  awake  and  stir  it  up  on  those  occasions  wherein 
we  may  be  tempted  to  neglect,  despise,  or  treat  the  poor 
harshly,  on  the  account  of  their  personal  faults.  The  most 
unworthy  and  most  miserable  have  a  merit  and  dignity  invisi 
ble  to  the  eyes  of  the  flesh,  and  unimpaired  by  all  their  de 
fects  ;  because  it  is  the  merit  of  Christ  himself. 


CHAPTER    XXV.  319 

39.  Or  when  saw  we  thee  sick,  or  in  prison,  and  came  unto  thee  ? 
Jesus  Christ  is   continually  humbled,   and   suffers   in   his 

members  to  the  end  of  the  world.  Happy  are  the  poor  who 
are  religious,  and  have  eyes  to  perceive  Christ  residing  and 
enduring  poverty  in  themselves !  But  still  more  happy  are 
they,  if  they  love  their  poverty  as  the  source  of  this  advan 
tage  !  The  less  capable  the  poor,  the  sick,  and  those  in  prison 
are  of  penetrating  into  these  truths,  the  greater  charity  it  is 
to  instruct  them  therein,  and  to  engage  them  to  make  a  Chris 
tian  use  of  their  condition. 

40.  And  the  King  shall  answer  and  say  unto  them,  Verily  I  say  unto 
you,  Inasmuch*  as  ye  have  done  it  unto  one  of  the  least  of  these  my 
brethren,  ye  have  done  it  unto  me.  [*Fr.  as  often.] 

What  a  comfort  is  it  for  those  who  assist  the  poor,  the  sick, 
and  prisoners,  to  be  more  certain,  that  in  so  doing  they  serve 
Jesus  Christ,  than  if  they  saw  him  with  their  eyes!  "As 
often:"  we  must  not  therefore  be  discouraged  by  the  multi 
tude  of  the  poor,  nor  weary  of  serving  them  to  the  end  of  our 
lives,  if  we  are  engaged  thereto  by  a  motive  of  piety,  or  by 
our  own  state  and  profession ;  since  as  often  as  we  serve  them, 
we  serve  Christ  himself.  "Unto  one  of  the  least:"  let  us 
then  take  heed  not  to  neglect  any,  nor  to  apply  ourselves  out 
of  natural  inclination  more  to  one  than  to  another,  but  to 
those  whom  either  the  providence  of  God  sends  us,  or  their 
necessity  obliges  us  to  prefer. 

41.  Then  shall  he  say  also  unto  them  on  the  left  hand,  Depart  from 
me,  ye  cursed,  into   everlasting  fire,  prepared  for  the  devil  and  his 
angels : 

It  is  an  article  of  our  faith,  that  those  who  are  found  with 
out  charity  shall  be  treated  as  the  devils,  and  have  the  same 
portion  with  them  in  eternity.  0  fatal  and  irrevocable  exile  ! 
0  eternal  excommunication  and  separation  from  the  body  of 
Christ !  Sad  confinement  in  hell,  and  dismal  society  in  suffer 
ing  with  the  devils  themselves !  All  this  shows  that  it  is  more 
proper  to  tremble  than  to  speak  on  this  subject.  Obdurate 
sinners  are  the  angels,  envoys,  and  missionaries  of  the  devil, 
who  establish  his  kingdom  on  earth,  propagate  his  maxims, 
preach  and  authorize  them  by  their  example,  and  seduce  and 


320  MATTHEW. 

pervert  the  children  of  God.     Let  us  take  care  not  to  join 
ourselves  to  them  in  any  respect. 

42  For  I  was  ahungered,  and  ye  gave  me  no  meat :  I  was  thirsty,  and 
ye  gave  me  no  drink : 

How  severely  shall  they  be  punished  who  take  away  the 
goods  of  others,  when  those  are  punished  after  this  manner 
who  only  refuse  to  give  what  is  their  own !  It  is  not  out  of 
indigence  or  inability  that  Christ  suffers  hunger  in  his  mem 
bers,  but  out  of  mercy,  and  to  give  us  an  opportunity  of  mak 
ing  some  amends  for  our  sins  by  our  alms.  In  vain  do  we 
flatter  ourselves  that  we  should  have  fed  Jesus  Christ  while 
he  was  on  earth,  if  we  show  ourselves  hard-hearted  toward  his 
suffering  members. 

43.  I  was  a  stranger,  and  ye  took  me  not  in :  naked,  and  ye  clothed 
me  not:  sick,  and  in  prison,  and  ye  visited  me  not. 

Who  among  us  would  not  run  to  prisons  and  hospitals,  if 
an  apostle  assured  us  that  Jesus  Christ  was  there,  and  stood 
in  need  of  us  ?  Christ  himself  tells  us  so,  and  we  turn  a  deaf 
ear  to  him.  If  our  conscience  reproach  us  on  this  account, 
let  us  humble  ourselves  and  amend.  Christ  now  speaks  this 
to  us  in  his  word,  and  out  of  mercy  applies  himself  to  our 
hearts,  that  he  may  not  have  occasion  to  speak  it  hereafter 
publicly  in  his  anger  at  the  great  day. 

44.  Then  shall  they  also  answer  him,  saying,  Lord,  when  saw  we  thee 
ahungered,  or  athirst,  or  a  stranger,  or  naked,  or  sick,  or  in  prison,  and 
did  not  minister  unto  thee  ? 

It  is  want  of  faith  which  produces  hard-heartedness  toward 
the  poor.  The  carnal  man  has  only  eyes  of  flesh  and  blood ; 
he  will  not  believe  what  he  does  not  see.  We  find  but  too 
many  who  put  on  affected  incredulity  when  we  give  them  an 
account  of  the  misery  and  wants  of  the  poor,  who  seek  vain 
pretences  to  excuse  themselves  from  assisting  them,  or  who 
even  reject  them  with  contempt  or  hard  language.  This  is  to 
feign  themselves  ignorant  that  it  is  Christ  who  asks  an  alms 
of  them  in  the  persons  of  the  poor.  It  is  to  do  that  which  is 
the  ground  of  the  condemnation  of  the  reprobate. 

45.  Then  shall  he  answer  them,  saying,  Verily  I  say  unto  you,  In- 


CHAPTER    XXV.  321 

asmuch  as  ye  did  it  not  to  one  of  the  least  of  these,  ye  did  it  not 
to  me. 

Every  thing  is  in  common  between  the  head  and  the  mem- 
befrs ;  but  Jesus  Christ  is  chiefly  in  the  poor  and  the  humble. 
We  at  present  colour  and  disguise  our  negligence  or  insensi 
bility  as  we  please ;  but  our  heart  will  one  day  appear  such 
as  it  really  was  in  respect  of  works  of  mercy.  If  we  are 
ashamed  to  be  reproached  with  covetousness  by  men,  who 
will  be  able  to  bear  a  reproach  of  this  nature  from  the  mouth 
of  Christ  in  the  day  of  his  fury  ?  He  makes  the  cause  of  the 
poor  his  own ;  and  will  resent  any  neglect  of  them  as  a  neglect 
of  himself. 

46.  And  these  shall  go  away  into  everlasting  punishment :  but  the 
righteous  into  life  eternal. 

No  appeal,  no  remedy,  to  all  eternity ;  no  end  to  the  punish 
ment  of  those  whose  final  impenitence  manifests  in  them,  as 
it  were,  an  eternal  will  and  desire  to  sin.  By  dying  in  a 
settled  opposition  to  God,  they  cast  themselves  into  a  necessity 
of  continuing  in  an  eternal  aversion  to  him.  The  eternity  of 
the  torment  of  the  damned  proceeds  from  the  infinite  dignity 
of  the  God  who  is  offended ;  the  eternity  of  the  reward  of  the 
elect  from  the  infinite  goodness  of  him  who  confers  it  on 
them.  0  eternal  life,  which  art  nothing  but  pure  life  and 
joy — not  the  joy  of  the  world,  but  that  substantial  joy  of  which 
God  alone  is  the  source,  the  object,  and  the  end — may  I  have 
nothing  at  heart  but  thee,  may  I  seek  nothing  else  during 
this  mortal  life ! 


322  MATTHEW. 


CHAPTER  XXVI. 

SECT.  I. — THE   KULERS   CONSPIRE  AGAINST   CHRIST. — HIS 
HEAD   ANOINTED. 

1.  AND  it  came  to  pass,  when  Jesus  had  finished  all  these  sayings,  he 
said  unto  his  disciples, 

Christ  having  instructed  the  Jews  by  his  discourses,  edified 
them  by  his  example,  convinced  them  by  his  miracles,  and 
loaded  them  with  his  benefits,  prepares  himself  now  to  redeem 
them  with  his  blood,  and  to  sanctify  them  by  his  sacrifice. 
This  new  testimony  of  his  love  requires  of  us  new  attention, 
new  respect,  and  new  acknowledgment. 

2.  Ye  know  that  after  two  days  is  the  feast  of  the  passover,  and  the  Son 
of  man  is  betrayed  to  be  crucified. 

To  hear  Christ  speak,  with  such  sedateness  and  tranquillity, 
of  so  cruel  and  ignominious  a  death  to  be  suffered  by  him  two 
days  after,  is  a  sufiicient  proof  that  this  Son  of  man  is  like 
wise  the  Son  of  God.  It  is  even  something  more  than  speak 
ing  of  it,  to  foretell  it  as  he  does.  Let  us  learn  from  hence, 
to  look  on  the  crosses  which  are  prepared  for  us  with  the 
serenity  and  meekness  of  our  Head.  He  teaches  us  to  spare 
our  enemies,  by  not  so  much  as  naming  here  his  own.  He 
joins  the  two  passovers  together,  the  figurative  and  the  true, 
in  order  to  teach  us  to  imitate  him,  by  always  joining  with 
the  eucharistic  passover  the  love  of  the  cross,  and  a  disposi 
tion  to  suffer  whatever  shall  please  God:  this  is  the  true 
evangelical  passover. 

3.  Then  assembled  together  the  chief  priests,  and  the  scribes,  and  the 
elders  of  the  people,  unto  the  palace  of  the  high  priest,  who  was  called 
Caiaphas,   4.  And  consulted  that  they  might  take  Jesus  by  subtilty,  and 
kill  him. 

Who  would  not  have  thought  that  the  priests  and  magis 
trates  assembled  together  only  to  cause  Jesus  Christ  to  be 
received  and  proclaimed  as  the  Messias,  after  all  which  they 
had  seen  and  heard  concerning  him  ?  Let  us  fear,  lest,  after 


CHAPTER   XXVI.  323 

their  example,  the  abuse  of  the  light  and  grace  of  God  should 
draw  upon  us  the  like  blindness  and  infidelity.  The  designs 
of  men,  though  contrary  in  their  intention  to  those  of  Christ, 
are,  notwithstanding,  by  his  sovereign  wisdom,  made  the  means 
of  bringing  these  to  pass.  How  incomprehensible  and  adorable 
is  his  conduct! 

5.  But  they  said,  Not  on  the  feast  day,  lest  there  be  an  uproar  among 
the  people. 

The  wicked  person  regards  religion  no  farther  than  it  is 
subservient  to  his  designs  and  interests.  Who  is  there  who 
keeps  himself  entirely  free  from  this  disorder  ?  He  who 
obeys  the  law  only  with  regard  to  himself,  loves  himself  and 
not  the  law.  He  who  observes  a  feast-day  on  motives  purely 
human,  violates  it  in  his  heart. 

6.  ^[  Now  when  Jesus  was  in  Bethany,  in  the  house  of  Simon  the 
leper,     7.  There  came  unto  him  a  woman  having  an  alabaster  box  of 
very  precious  ointment,  and  poured  it  on  his  head,  as  he  sat  at  meat. 

Charity  employs  every  thing  it  has  for  God.  Riches  are 
not  at  all  to  be  regarded,  but  only  so  far  as  they  are  service 
able  to  Christ  or  his  members.  The  contempt  which  he 
showed  for  riches,  and  his  aversion  to  pleasures,  hinder  him 
not  from  admitting  this  unction :  every  thing  is  mysterious 
in  this  time  of  mysteries ;  every  thing  ought  to  contribute  to 
the  honour  of  Christ  in  this  season  of  his  lowest  humiliations, 
and  to  the  making  Judas  ashamed  of  his  avarice,  to  which  he 
is  just  going  to  sacrifice  the  blood  and  life  of  Jesus  Christ 
himself. 

8.  But  when  his  disciples  saw  it,  they  had  indignation,  saying,  To 
•what  purpose  is  this  waste  ?  9.  For  this  ointment  might  have  been  sold 
for  much,  and  given  to  the  poor. 

One  discontented  or  perverse  spirit  is  enough  to  corrupt 
and  disturb  a  whole  community.  How  often  does  charity 
serve  as  a  cloak  for  covetousness !  We  must  not  neglect 
what  is  due  to  Christ  under  pretence  of  what  we  owe  his 
members.  Men  count  every  thing  wasted  which  is  expended 
in  the  external  worship  of  God,  when  they  love  neither  God 
nor  his  worship.  Jesus  Christ  authorizes  external  worship, 
by  accepting  it  at  the  very  instant  in  which  he  was  going  to 
establish  religion  by  a  worship  the  most  spiritual  and  internal. 


324  MATTHEW. 

10.  When  Jesus  understood  it,  he  said  unto  them,  Why  trouble  ye  the 
woman  ?  for  she  hath  wrought  a  good  work  upon  me. 

It  is  then  a  good  work  to  pay  an  external  worship  to  God 
and  Christ,  and  that  sometimes  even  with  lustre  and  expense. 
The  church,  calumniated  on  this  account  by  the  followers  of 
the  perfidious  Judas,  or  by  the  imitators  of  these  imperfect 
disciples,  will  still  have  Jesus  Christ  for  her  advocate.  No 
thing  which  is  produced  by  charity  can  be  evil  in  the  sight 
of  God.  A  waste  of  our  gold  and  silver  is  of  no  moment  in 
his  account,  when  they  are  not  wasted  on  our  lusts ;  but  it  is 
a  matter  of  great  moment  to  grieve  our  neighbour,  by  dis 
couraging  his  charity,  out  of  temporal  interest. 

11.  For  ye  have  the  poor  always  with  you;  but  me  ye  have  not  always. 
Christ  substitutes  the  poor  in  his  stead,  that  he  may  be  re 
lieved  in  them.     But  that  which  we  owe  to  them  for  his  sake, 
cannot  excuse  us  from  paying  what  is  due  to  him  in  his  own 
person.     He  is  always  present  with  us  in  the  eucharist,  but 
after  an  invisible  manner.     He  is  visibly  present  here  below 
only  in  the  poor.     It  is  in  these  that  we  must  seek  him,  in 
order  to  assist  and  feed  him,  as  we  must  seek  him  in  the  eu 
charist  to  feed  on  him. 

12.  For  in  that  she  hath  poured  this  ointment  on  my  body,  she  did  it 
for  my  burial. 

Love  is  quick  in  foreseeing  things,  and  has  sometimes  in 
stincts  of  which  it  knows  not  the  cause.  Let  us  admire  the 
goodness  and  condescension  of  Christ,  who  anticipates  the 
ceremony  of  his  burial  in  favour  of  this  holy  woman,  because 
he  knows  she  will  not  have  the  comfort  of  embalming  him 
after  his  death.  True  charity  shall  be  rewarded  for  whatever 
it  would  have  done;  and  Jesus  Christ  sees  that  in  its  inten 
tions  which  it  does  not  perceive  itself.  The  actions  of  holy 
persons  often  contain  mysteries  which  they  understand  not 
themselves ;  as  that  of  Christ's  burial  is  represented  by  this 
action  of  the  woman.  The  solicitous  care  of  Christ  makes 
him  improve  all  opportunities  to  renew  the  thoughts  of  his 
death,  to  prepare  his  true  disciples  for  it,  and  to  give  some 
remorse  to  the  traitor  by  discovering  to  him  his  own  heart. 

13.  Verily  I  say  unto  you,  Wheresoever  this  gospel  shall  be  preached 


CHAPTER   XXVI.  325 

in  the  whole  world,  there  shall  also  this,  that  this  woman  hath  done,  be 
told  for  a  memorial  of  her. 

God  takes  delight  in  distinguishing  those  actions  which  the 
•world  blames  through  a  spirit  different  from  his.  Happy  is 
that  man  who  is  contented  with  the  approbation  of  Him  who 
sees  the  heart !  Good  works  embalm  the  whole  church  with 
their  sweet  odour.  The  contradiction  of  men  passes  away ; 
the  fruits  and  edification  of  such  actions  will  subsist  forever. 
A  constant  succession  and  perpetual  tradition  of  them  is  con 
tinued  by  imitation.  Let  us  esteem  ourselves  happy  in  being 
capable  of  conveying  down  this  tradition,  by  a  fervent  appli 
cation  to  anoint  Jesus  Christ  in  the  poor  and  sick,  either  by 
relieving  or  comforting  them. 

SECT.  II. — THE  BARGAIN  AND  TREACHERY  OF  JUDAS. — THE 
PASCHAL  SUPPER. 

14,  \  Then  one  of  the  twelve,  called  Judas  Iscariot,  went  unto  the 
chief  priests. 

A  charitable  reproof  completes  sometimes  the  obduration 
of  a  reprobate ;  however,  he  who  gave  it  has  done  his  duty. 
A  provoked  passion,  or  even  a  small  disgust,  has  often  caused 
that  to  be  done  to  the  church  which  Judas  does  in  respect  of 
its  Head :  making  men  betray  its  interests,  and  violate  its 
faith,  unity,  peace,  and  discipline,  by  sacrilegious  conspira 
cies  with  its  enemies.  Thus  all  heresies  and  schisms  spring 
from  the  passions  of  men. 

15.  And  said  unto  them,  What  will  ye  give  me,  and  I  will  deliver  him 
unto  you  ?     And  they  covenanted  with  him  for  thirty  pieces  of  silver. 

For  a  man  to  accuse  Christ  of  nothing,  and  not  to  complain 
of  him  while  he  betrays  him,  is  to  justify  him  and  to  condemn 
himself.  He  who  nourishes  any  passion  in  his  heart,  is  in 
great  danger  of  delivering  up  Christ  and  the  church  to  their 
enemies  upon  every  temptation.  "When  a  man  hopes  for  any 
thing  from  the  world,  he  ought  to  fear  every  thing  from  him 
self.  He  who  treats  and  bargains  with  it,  leaves  his  con 
science  very  often  in  pawn,  if  he  do  not  entirely  resign  it  up 
thereto.  There  is  nothing  which  we  have  not  reason  to  fear 

VOL.  L— 28 


326  MATTHEW. 

from  avarice,  since  it  stoops  so  low  as  to  sell  Jesus  Christ  at 
so  vile  a  price. 

16.  And  from  that  time  he  sought  opportunity  to  betray  him. 

Men  seldom  leave  a  crime  imperfect.  Unhappy  he  who 
engages  himself  therein  for  want  of  resisting  the  smallest  be 
ginnings  !  We  are  but  too  faithful  to  the  world,  and  gene 
rally  keep  our  word  with  it  at  the  expense  of  all.  What  has 
God  done  to  us,  that  he  is  the  only  person  with  whom  we 
break  it?  Opportunities  of  finishing  sin  are  seldom  wanting 
when  a  man  seeks  them.  The  devil  is  too  vigilant  not  to 
present  them.  Would  to  God  that  men  were  as  diligent  and 
faithful  in  seeking  and  embracing  opportunities  to  disengage 
themselves  from  sin,  to  break  off  all  familiarity  with  the 
wicked,  and  to  renounce  every  dangerous  conversation  ! 

17.  T[  Now  the  first  day  of  the  feast  of  unleavened  bread  the  disciples 
came  to  Jesus,  saying  unto  him,  Where  wilt  thou  that  we  prepare  for 
thee  to  eat  the  passover? 

See  here  the  extreme  poverty  of  Christ,  who  had  no  house 
of  his  own  on  earth !  He  who  would  fain  settle  himself  here, 
as  in  his  native  country,  is  not  his  disciple.  The  disciples 
and  imitators  of  his  poverty  follow  the  spirit  of  their  Master, 
depend  on  providence,  and  live  in  peace  all  their  days,  with 
out  knowing  either  where  or  how  it  will  provide  for  their  ne 
cessities.  A  man  is  easy  as  to  every  thing  when  he  has 
Jesus  Christ  in  his  heart. 

18.  And  he  said,  Go  into  the  city  to  such  a  man,  and  say  unto  him, 
The  Master  saith,  My  time  is  at  hand ;  I  will  keep  the  passover  at  thy 
house  with  my  disciples.     19.  And  the  disciples  did  as  Jesus  had  ap 
pointed  them ;  and  they  made  ready  the  passover. 

The  command  of  Christ,  the  obedience  of  the  disciples, 
and  every  thing  which  passes  here,  show  plainly  that  he  is 
truly  the  Master  of  all,  who  is  going  to  suffer.  He  makes 
himself  obeyed  when  he  pleases ;  but  he  knows  also  how  to 
obey  when  it  is  necessary,  for  the  salvation  of  his  people  and 
for  our  example.  He  looks  on  the  time  of  his  sufferings  and 
death  as  his  own  proper  time ;  it  is  also  the  time  of  every 
Christian  in  this  life. 

20.  Now  when  the  even  was  come,  he  sat  down  with  the  twelve. 

A  man  must  be  a  disciple  of  Jesus  Christ  in  order  to  eat 


CHAPTER    XXVI.  327 

the  passover  with  him ;  that  is,  in  order  not  to  receive  his 
body  and  blood  in  the  eucharist  unworthily,  he  must  have 
learned  in  his  school,  which  is  the  church,  to  believe  the 
truths  which  God  has  revealed,  to  hope  for  the  good  things 
which  he  has  prepared,  and  to  love  the  commandments  which 
he  has  enjoined.  The  Son  of  God,  in  this  last  assembly, 
which  contains  an  abridgment,  as  it  were,  of  the  whole  church, 
shows  us  the  mixture  of  the  good,  the  weak,  and  the  wicked, 
who  are  all  united  in  the  participation  of  the  same  sacraments. 

21.  And  as  they  did  eat,  he  said,  Verily  I  say  unto  you,  that  one  of 
you  shall  betray  me. 

Prudence  and  charity  require  that  we  should  use  the  great 
est  sinners  tenderly  to  the  last;  admonishing,  without  dis 
covering  them.  God  does  this  continually,  leaving  the  most 
impious  persons  unknown.  Lord,  thou  seest,  in  my  wretched 
will,  the  principle  of  all  sorts  of  infidelity  and  treachery;  but 
thou  canst  restrain  it  by  thy  own  holy  and  almighty  will. 
Do  it,  0  Jesus,  out  of  thy  mercy  and  goodness. 

22.  And  they  were  exceeding  sorrowful,  and  began  every  one  of  them 
to  say  unto  him,  Lord,  is  it  I  ? 

It  is  natural  to  the  just  to  fear  lest  some  sin  should  lie  hid 
in  their  heart  without  their  knowing  it.  A  man  ought  always 
to  think  himself  more  subject  to  fall  than  others,  because 
every  one  best  knows  his  own  weakness,  and  has  reason  to 
apprehend  every  thing  from  his  own  infidelity.  There  is  a 
sorrow  of  foresight  as  well  as  of  repentance.  Can  a  man  who 
reflects  on  his  own  corrupt  heart,  and  sees  temptation  ap 
proaching,  forbear  sighing  and  being  grieved  at  the  danger 
of  losing  his  God,  to  which  he  is  continually  exposed? 

23.  And  he  answered  and  said,  He  that  dippeth  his  hand  with  me  in 
the  dish,  the  same  shall  betray  me. 

Judas,  admonished  the  second  time,  and  that  more  plainly 
than  before,  is  not  at  all  the  more  affected  thereby.  When  a 
heart  is  once  hardened,  it  has  no  longer  any  ears  to  hearken 
to  admonitions.  The  multiplying  of  benefits  does  but  give  it 
a  new  occasion  of  resisting  more  obstinately  the  goodness  of 
God.  It  is  the  property  of  hardness  of  heart  to  make  us, 


328  MATTHEW. 

like  Judas,  deaf,  obdurate,  and  insensible,  without  perceiving 
that  we  are  so. 

24.  The  Son  of  man  goeth  as  it  is  written  of  him :  but  woe  unto  that 
man  by  whom  the  Son  of  man  is  betrayed !  it  had  been  good  for  that 
man  if  he  had  not  been  born. 

Jesus  Christ  considers  his  death  no  otherwise  than  as  a 
passage  or  journey.  Long  before  the  birth  of  his  enemies,  it 
was  written  of  him  that  he  must  die,  to  make  it  evident  that 
it  is  not  through  necessity,  but  obedience,  that  he  dies  for  us. 
It  is  also  by  obedience  that  we  must  apply  the  merit  of  his 
death  to  ourselves.  Wo  to  those  who,  like  Judas,  have  no 
share  therein  but  by  their  crime  and  treachery !  Such  is  the 
crime  of  all  wicked  Christians,  who  deliver  up,  as  it  were,  to 
the  power  of  wickedness,  Jesus  Christ,  who  had  taken  pos 
session  of  their  hearts  by  baptism.  But  such,  in  a  higher 
degree,  is  the  crime  of  wicked  priests,  who  betray  Christ  while 
they  offer  his  (representative)  body,  and  receive  it  with  a 
guilty  conscience  themselves,  while  they  cause  others  who 
are  unworthy  to  receive  it,  while  they  either  suffer  sinners  to 
continue  in  their  disorders  through  negligence,  ignorance, 
cowardice,  interest,  flattery,  etc.,  or  even  encourage  them  to 
wickedness  by  a  treachery  like  that  of  Judas. 

25.  Then  Judas,  which  betrayed  him,  answered  and  said,  Master,  is 
it  I  ?     He  said  unto  him,  Thou  hast  said. 

Judas,  admonished  now  the  third  time,  hears  all  with  the 
insensibility  and  impudence  of  an  abandoned  sinner.  To 
imagine  that  God  sees  not  the  bottom  of  our  heart,  is  an  im 
piety  not  very  common.  We  believe  that  every  thing  is  pre 
sent  to  him,  and  yet  we  do  that  in  his  presence  which  we 
would  not  do  before  a  mortal  man !  Nothing  so  common,  no 
thing  so  incomprehensible.  There  is  neither  reason,  nor 
shame,  nor  faith,  nor  religion  in  a  sinner  entirely  possessed 
and  taken  up  with  his  sin. 

SECT.  III. — THE  EUCHARIST. 

26.  ^  And  as  they  were  eating,  Jesus  took  bread,  and  blessed  it,  and 
brake  it,  and  gave  it  to  the  disciples,  and  said,  Take,  eat ;  this  is  my  body. 

There  is  nothing  more  common  and  plain  in  appearance 
than  that  which  Christ  does  here — but  yet  it  is  a  mystery  of 


CHAPTER    XXVI.  329 

faith.  God  confounds  the  pride  of  carnal  men,  and  exercises 
the  humble  faith  of  true  Christians,  in  hiding  his  greatest 
mysteries  under  such  veils  as  are  common  and  contemptible 
to  the  eyes  of  the  flesh.  Let  us  believe,  and  we  shall  com 
prehend  it.  Holy  and  adorable  words!  which  contain  the 
establishment  of  the  Christian  worship,  the  institution  of  the 
new  law,  the  contract  of  the  true  covenant,  the  testament  of 
a  dying  Father,  a  commandment  of  the  greatest  importance, 
the  foundation  of  the  true  religion,  the  substitution  of  reality 
in  the  room  of  shadows,  and  the  end  of  all  types  and  figures. 

27.  And  he  took  the  cup,  and  gave  thanks,  and  gave  it  to  them,  say 
ing,  Drink  ye  all  of  it ; 

Jesus  Christ  makes  his  body  and  blood  the  price  of  our  re 
demption,  the  victim  of  our  sacrifice,  the  nourishment  of  our 
souls,  and  the  bond  of  our  union  with  God.  Let  us  return 
sacrifice  for  sacrifice.  The  sacrifice  of  the  outward  man,  by 
repentance,  mortification,  and  purity ;  the  sacrifice  of  the  in 
ward  man,  by  adoration,  thanksgiving,  love,  self-denial,  and 
prayer,  which  are  the  soul  of  the  sacrifice  of  Jesus  Christ, 
and  of  every  Christian  sacrifice.  The  eucharistic  sacrifice  is 
an  admirable  contrivance  of  the  wisdom  of  God,  wherein 
every  thing  is  rendered  to  God  by  his  creatures ;  and  every 
thing  is  given  anew  by  God  to  his  creatures  in  the  communion. 

28.  For  this  is  my  blood  of  the  new  testament,  which  is  shed  for  many 
for  the  remission  of  sins. 

Religion  is  a  covenant  with  God,  confirmed  by  the  blood 
of  the  true  victim.  As  long  as  religion  shall  continue  on  the 
earth,  and  until  this  covenant,  which  is  but  begun,  shall  be 
finished  in  the  course  of  ages,  it  is  necessary  that  this  blood 
should  be  also  really  represented.  Unhappy  is  that  man 
who,  by  his  sin,  breaks  a  covenant  cemented  with  the  blood 
of  God,  who  scandalizes  a  soul  redeemed,  or  defiles  a  heart 
which  has  been  sanctified  by  this  blood ! 

29.  But  I  say  unto  you,  I  will  not  drink  henceforth  of  this  fruit  of  the 
vine,  until  that  day  when  I  drink  it  new  with  you  in  my  Father's  kingdom. 

The  communion  of  the  body  and  blood  of  Christ  is  a  pledge 
or  earnest  of  the  communion  in  heaven.  Jesus  raised  from 
the  dead  is  a  perfect  new  man,  the  Priest,  the  Victim,  and 

28* 


330  MATTHEW. 

the  Sacrifice  of  eternity.  The  whole  church,  renewed  by  the 
participation  of  his  glory,  and  reunited  to  him  as  its  Head, 
shall  offer  with  and  in  him  this  sacrifice,  and  communicate 
thereof,  by  feeding  on  the  uncreated  Truth,  the  bread  and 
wine  of  the  elect.  When  shall  this  happy  hour  come,  0  my 
God! 

30.  And  when  they  had  sung  a  hymn,  they  went  out  into  the  mount 
of  Olives. 

Here  is  a  pattern  of  thanksgiving  after  the  communion. 
The  sacrifice  of  our  altars  is  itself  a  thanksgiving.  But  what 
acknowledgment  do  we  not  owe  to  God,  for  having  afforded 
us  so  divine  a  means  of  enriching  ourselves  afresh,  by  return 
ing  him  thanks  for  his  former  gifts  ?  A  communion-day  is  a 
day  entirely  set  apart  for  thanksgiving,  adoration,  and  hymns 
of  joy,  which  are  to  be  the  beginning  of  the  hymns  and  an 
thems  of  eternity.  A  man  cannot  pass  such  a  day  unprofit- 
ably  without  great  infidelity,  nor  spend  it  in  worldly  diversions, 
such  as  dancing,  play,  comedies,  or  operas,  without  doing  the 
greatest  outrage  to  religion. 

SECT.  iv. — ST.  PETER'S  DENIAL  FORETOLD. 

31.  Then  saith  Jesus  unto  them,  All  ye  shall  be  offended  because  of 
me  this  night :  for  it  is  written,  I  will  smite  the  Shepherd,  and  the  sheep 
of  the  flock  shall  be  scattered  abroad. 

Who  has  not  reason  to  fear,  when  he  sees  the  sufferings  of 
Christ  become  an  occasion  of  offence,  even  to  the  apostles 
themselves,  and  make  them  forget  the  duties  of  friendship, 
and  the  fidelity  which  disciples  owed  to  so  good  a  Master, 
after  more  than  three  years  of  instruction  and  miracles? 
Men  often  follow  Christ  and  his  maxims  freely  enough,  until 
they  meet  with  times  of  trial  and  temptation.  Friends  are 
the  last  refuge  in  affliction ;  but  even  this  is  wanting  to  Christ, 
and  he  thereby  expiates  the  abuse  of  worldly  friendships. 
Let  us  imitate  him,  instead  of  complaining,  when  our  friends 
turn  their  backs  upon  us,  and  dare  not  declare  for  us. 

32.  But  after  I  am  risen  again,  I  will  go  before  you  into  Galilee. 
The  sheep  forsake  the  Shepherd,  but  he  forsakes  not  his 

sheep.     He  will  seek,  recall,  and  bring  them  back;  and  he 


CHAPTER    XXVI.  331 

fortifies  and  comforts  them  beforehand  with  the  hopes  of  his 
resurrection.  Vulgar  souls  suffer  themselves  to  be  depressed 
by  affliction,  and  can  hardly  receive  any  consolation :  great 
souls*  always  keep  their  station,  and  support  others  who  are 
sinking. 

33.  Peter  answered  and  said  unto  him,  Though  all  men  shall  be 
offended  because  of  thee,  yet  will  I  never  be  offended. 

The  presumptuous  person  imagines  he  can  do  every  thing, 
and  can  do  nothing ;  thinks  he  can  excel  all,  and  excels  in 
nothing;  promises  every  thing,  and  performs  nothing.  The 
humble  man  acts  the  quite  contrary  part.  There  is  nothing 
so  unknown  to  us  as  ourselves.  Nothing  which  we  see  less, 
than  our  own  poverty  and  weakness.  Let  us  rather  believe 
what  God  tells  us  of  ourselves  in  Scripture,  than  what  we 
perceive  in  ourselves.  The  strength  of  pride  is  but  the 
strength  of  a  moment.  Vanity  serves  only  to  conceal  from 
us  what  we  are,  and  what  we  are  not. 

34.  Jesus  said  unto  him,  Verily  I  say  unto  thee,  That  this  night,  before 
the  cock  crow,  thou  shalt  deny  me  thrice. 

Shall  this  earthen  vessel  have  the  presumption  to  think 
that  it  knows  itself  better  than  its  Maker  does  ?  Our  own  ex 
perience  is  not  sufficient  to  convince  us  of  our  frailty.  It  is 
not  even  sufficient  that  Christ  assures  us  that  our  fall  is  near, 
and  that,  without  his  grace,  it  is  infallible.  A  divine  light  is 
absolutely  necessary,  to  pierce,  illuminate,  and  change  the 
heart. 

35.  Peter  said  unto  him,  Though  I  should  die  with  thee,  yet  will  I  not 
deny  thee.     Likewise  also  said  all  the  disciples. 

The  defenders  of  liberty  against  grace,  like  St.  Peter,  give 
the  lie  to  Jesus  Christ.  St.  Peter,  who  draws  the  other  dis 
ciples  into  his  own  mistake  and  error,  shows  us  plainly  that 
nothing  finds  a  readier  admission  and  entertainment  in  the 
minds  of  such  as  have  but  an  ordinary  degree  of  faith,  than 
this  presumptuous  opinion  of  their  own  strength.  We  are  not 
to  wonder,  but  to  lament,  that  it  is  so  common. 


332  MATTHEW. 

SECT.  v. — CHRIST'S  AGONY  AND  PRAYER  IN  THE  GARDEN. — 

THE   DISCIPLES   ASLEEP. 

36.  fl  Then  cometh  Jesus  with  them  unto  a  place  called  Gethsemane, 
and  saith  unto  the  disciples,  Sit  ye  here,  while  I  go  and  pray  yonder. 

It  is  a  true  Christian  foresight  to  prepare  ourselves  for  suf 
ferings  and  death,  by  retirement  and  prayer.  The  disciples 
had  great  occasion  to  pray ;  but  the  weak  are  not  always  to 
have  their  duty  pressed  upon  them.  It  is  better  sometimes 
only  to  lay  their  wants  before  them,  to  leave  them  to  find 
their  own  weakness,  to  pray  for  them,  and  to  commit  them  to 
the  grace  of  God.  All  are  not  capable  of  the  same  com 
munications  ;  it  is  necessary  to  know  how  to  discern,  not  only 
between  the  weak  and  the  strong,  but  also  between  the  dif 
ferent  degrees  of  weakness. 

37.  And  he  took  with  him  Peter  and  the  two  sons  of  Zebedee,  and 
began  to  be  sorrowful  and  very  heavy. 

Jesus  Christ  imparts  his  sorrow  and  heaviness  of  heart  to 
those  whom  he  loves  most.  As  the  victim  of  sinners,  he  ex 
piates  their  vain  joys  by  his  holy  sorrows ;  as  clothed  with 
their  persons,  he  undergoes  that  grief  and  contrition  which 
they  ought  all  to  feel  for  their  sins.  This  is  the  source  from 
whence  we  must  draw  the  spirit  of  contrition,  and  the  whole 
some  sorrow  of  repentance,  by  adoring  it  in  him,  and  pray 
ing  that  he  would  impress  it  on  our  hearts. 

38.  Then  saith  he  unto  them,  My  soul  is  exceeding  sorrowful,  even, 
unto  death:  tarry  ye  here,  and  watch  with  me. 

Such  a  sorrow  as  this  in  men  is  never  the  subject  of  their 
choice ;  there  must  be  a  divine  strength  and  power  in  Christ 
to  draw  on  himself  this  sorrow  unto  death,  and  to  open  his 
heart  thereto.  He  delivered  his  soul  to  this  internal  tor 
mentor  of  his  own  accord,  as  he  also  delivered  his  body  to  the 
external  tormentors  when  he  pleased.  Good  God!  what  a 
shame  is  it  to  see  him  deprive  himself  of  the  most  supreme 
joy,  and  abandon  himself  to  the  deepest  sorrow,  for  our  sakes, 
while  we  will  not  sacrifice  so  much  as  one  pleasure,  satisfac 
tion,  or  diversion  to  him !  Let  us  faithfully  accept  all  the 


CHAPTER    XXVI.  333 

sorrows  which  may  befall  us  here.  Let  us  beseech  Christ  to 
sanctify  them  by  that  state  of  sorrow  which  he  chose  for  our 
sakes.  Let  us  make  it  our  joy  to  continue,  persevere,  and 
watch  therein  with  him. 

39.  And  he  went  a  little  further,  and  fell  on  his  face  and  prayed,  say 
ing,  0  my  Father,  if  it  be  possible,  let  this  cup  pass  from  me:  neverthe 
less,  not  as  I  will,  but  as  thou  wilt. 

What  posture  ought  a  sinner  to  use  before  God,  when  he 
sees  Jesus  Christ  "prostrate  on  his  face"  before  his  Father, 
to  expiate  the  loftiness  of  our  pride!  He  here  teaches  us 
always  to  look  upon  God  as  our  Father,  even  when  he  afflicts 
us;  to  invoke  him  in  this  quality;  to  represent  our  wants  to 
him ;  to  beg  of  him  deliverance,  out  of  an  humble  sense  of  our 
own  weakness;  and  to  submit  to  his  appointments  with  confi 
dence  in  his  assistance.  Christ  withdraws  in  the  height  of 
his  agony,  that  he  may  spare  his  disciples.  It  is  not  expe 
dient  for  a  good  pastor  to  let  the  weak  know  all  the  struggles 
and  combats  which  he  undergoes ;  it  is  prudence  to  hide  his 
infirmities  from  them.  It  is  the  wisest  way,  on  these  occa 
sions,  to  keep  a  reserved  confidence  with  our  friends,  that  we 
may  not  afflict  or  deject  them  too  much. 

40.  And  he  cometh  unto  his  disciples,  and  findeth  them  asleep,  and 
saith  unto  Peter,  What,  could  ye  not  watch  with  me  one  hour  ? 

How  few  Christians  set  themselves  to  meditate  on  the  agony 
and  secret  sufferings  of  Christ !  Faithful  friends  in  affliction 
•are  very  rare.  Christ  would  not  spare  himself  this  sort  of 
grief,  which  is  one  of  the  most  sensible  afflictions  of  life,  to 
see  his  friends  so  little  concerned  at  his  misfortunes,  while  he 
is  so  sensibly  aifected  with  theirs,  beyond  all  imagination! 
We  are  but  too  ready  to  lose  our  sleep,  when  it  is  to  watch 
with  the  world,  and  to  share  in  the  pleasures  and  diversions 
thereof  during  the  night ;  but  what  pain,  what  sluggishness 
seizes  us,  when  we  should  watch  one  hour  with  Christ,  either 
by  way  of  mortification,  or  out  of  charity  toward  a  sick  per 
son,  or  to  praise  God  in  the  great  solemnities,  or  to  adore 
Jesus  Christ  in  his  sufferings,  to  take  part  in  his  afflictions  by 
prayer,  and  to  beg  the  spirit  and  grace  to  do  it ! 


334  MATTHEW. 

41.  Watch  and  pray,  that  ye  enter  not  into  temptation:  the  spirit  in 
deed  is  willing,  but  the  flesh  is  weak. 

A  good  pastor,  a  true  father,  after  the  example  of  Christ, 
takes  care  of  the  salvation  of  his  flock  to  the  last.  He  who 
exhorts  his  flock  to  watchfulness  and  prayer,  is  sure  to  make 
an  impression  upon  them,  if  they  see  him  watch  and  pray 
himself.  In  perilous  conjunctures  men  sometimes  fall  asleep, 
and  rely  on  some  sudden  gust  of  courage  and  sensible  fervour, 
wherewith  they  flatter  themselves;  and  are  often  too  late 
convinced,  that  they  have  more  presumption  than  strength. 
Christian  vigilance  and  humble  prayer  are  the  source  of  all 
our  strength.  The  former  renders  the  vigilance  of  the  devil 
ineffectual;  the  latter  procures  the  vigilance  and  protection 
of  God. 

42.  He  went  away  again  the  second  time,  and  prayed,  saying,  0  my 
Father,  if  this  cup  may  not  pass  away  from  me,  except  I  drink  it,  thy 
will  be  done. 

The  example  of  Jesus  Christ  teaches  us  to  resign  ourselves 
to  the  will  of  GoJ,  and  to  redouble  our  prayers  at  the  appre 
hension  of  death,  the  approach  of  dangers,  and  the  presence 
of  afflictions.  How  holily  is  a  pastor's  heart  divided,  between 
the  vigilance  of  his  function,  and  his  recourse  to  God ;  between 
his  attendance  on  his  flock,  and  the  care  of  his  own  salvation ! 
The  fear  here  showed  by  our  Head  under  his  voluntary  weak 
ness,  is  a  great  lesson  of  humility  for  his  members,  in  the 
midst  of  so  many  necessities,  voluntary  and  involuntary. 
Clothe  me,  Lord,  with  thy  courage  and  thy. strength,  through 
that  goodness  which  inclined  thee  to  put  on  our  fear  and  our 
weakness ! 

43.  And  he  came  and  found  them  asleep  again :  for  their  eyes  were 
heavy. 

Men  sacrifice  with  joy  their  sleep  and  whole  nights  to  am 
bition,  avarice,  and  pleasure;  but  they  cannot  afford  one  to 
God,  to  charity,  and  to  their  own  salvation. 

44.  And  he  left  them,  and  went  away  again,  and  prayed  the  third 
time,  saying  the  same  words. 

Let  us  not  be  tired  with  studying  this  pattern  of  perse 
verance,  humility,  and  simplicity  in  prayer.  Let  us  learn  to 


CHAPTER    XXVI.  335 

speak  little,  and  to  humble  ourselves  much  therein.  This  is 
the  model  of  the  prayer  of  penitents,  humbled  under  the 
almighty  hand  of  God;  as  that  of  perfect  Christians,  of 
priests,  and  the  chief  pastors  of  the  church,  is  exhibited  in 
the  prayer  given  us  in  the  seventeenth  chapter  of  St.  John. 
Let  us  comfort  ourselves  with  Christ,  when  God  makes  us 
sensible  of  our  barrenness  and  poverty  in  prayer.  If  he  re 
duces  us  to  one  single  good  thought,  to  one  comfortable  word, 
or  to  one  pious  motion,  it  is  reasonable  that  we  should  be  con 
tented  therewith,  and  humbly  make  use  of  it. 

45.  Then  cometh  he  to  his  disciples,  and  saith  unto  them,  Sleep  on 
now,  and  take  your  rest :  behold,  the  hour  is  at  hand,  and  the  Son  of 
man  is  betrayed  into  the  hands  of  sinners. 

Self-love  renders  us  more  vigilant  when  danger  is  present, 
than  all  the  advice  of  our  most  discerning  friends.  If  we  are 
moved  with  indignation  to  see  holiness  itself  in  the  hands  of 
sinners,  let  us  lay  the  blame  on  ourselves,  since  they  were  our 
sins  which  delivered  up  Christ  to  sinners.  His  charity  is 
busily  employed  to  the  end.  Let  us  adore  this  last  use  which 
he  makes  of  his  liberty,  to  admonish  his  disciples,  and  to  wake 
them  from  their  heaviness  and  slumber. 

46.  Rise,  let  us  be  going :  behold,  he  is  at  hand  that  doth  betray  me. 
Happy  he,  who,  through  zeal  for  God's  justice,  or  through 

charity  toward  his  neighbour,  goes  forth  to  meet  the  cross, 
and  even  death  itself!  but  so  as  not  to  do  any  thing  contrary 
either  to  the  command  of  God,  or  to  other  duties  which  regard 
our  neighbour,  or  to  what  prudence  and  humility  require  of 
us  as  to  ourselves.  Jesus  Christ  takes  notice  of  all  the  steps 
of  his  enemies,  to  make  it  evident  that  nothing  is  done  con 
trary  to  his  will,  that  they  do  only  what  he  permits,  and  that 
they  seize  him  because  he  is  willing  they  should. 

SECT.  VI. — THE  KISS  OF  JUDAS. — MALCHUS'S  EAR  CUT  OFF. — 
THE   FLIGHT   OF   THE   DISCIPLES. 

47.  J  And  while  he  yet  spake,  lo,  Judas,  one  of  the  twelve,  came,  and 
with  him  a  great  multitude  with  swords  and  staves,  from  the  chief  priests 
and  elders  of  the  people. 

Terrible  change !  from  one  of  the  leaders  of  Christ's  flock, 


336  MATTHEW. 

to  a  leader  of  wolves  and  robbers !  He  who  trembles  not  at 
the  sight  of  so  unaccountable  a  fall,  little  knows  how  far  the 
blindness  and  wickedness  of  man's  heart  can  proceed.  Let 
us  fear,  in  proportion  to  the  holiness  of  our  state  and  condi 
tion.  The  higher  the  station  is  from  whence  we  fall,  the  less 
hope  is  there  of  any  recovery. 

48.  Now  he  that  betrayed  him  gave  them  a  sign,  saying,  Whomsoever 
I  shall  kiss,  that  same  is  he  ;  hold  him  fast.  49.  And  forthwith  he  came 
to  Jesus,  and  said,  Hail,  Master;  and  kissed  him. 

The  conduct  of  Judas  is  the  picture  of  that  of  hypocrites. 
Let  us  adore  the  God  and  Restorer  of  peace,  betrayed  by  a 
false  token  thereof.  The  world  is  full  of  this  kind  of  civilities 
and  insidious  compliments,  which  tend  only  to  deliver  us  up 
to  it  and  to  destroy  us.  It  behoves  every  one  who  loves  his 
own  salvation  to  stand  on  his  guard.  A  man  must  have  a 
heart  as  full  of  the  meekness  and  peace  of  charity  as  that  of 
Christ  was,  not  to  refuse  a  kiss  of  peace  to  so  perfidious  an 
enemy,  and  so  unnatural  a  traitor.  How  will  this  condemn 
those  who  cannot  bear  the  presence,  or  even  the  sincere  civili 
ties  of  a  repenting  enemy ! 

50.  And  Jesus  said  unto  him,  Friend,  wherefore  art  thou  come  ?     Then 
came  they,  and  laid  hands  on  Jesus,  and  took  him. 

As  is  the  heart,  such  is  the  tongue — mild,  charitable,  and 
ready  to  anticipate  even  a  traitor,  and  that  at  a  time  when 
the  most  moderate  are  apt  to  lose  all  patience.  The  last 
word  which  Christ  uses  in  order  to  make  Judas  recollect  him 
self,  serves  only  to  harden  him  the  more.  But  it  may  often 
be  very  serviceable  to  us,  either  to  remind  us  of  the  duties  of 
our  calling,  or  to  repulse  the  temptations  which  would  carry 
us  at  a  distance  from  them.  The  captivity  of  Jesus  Christ  is 
the  effect,  the  punishment,  and  the  remedy  of  the  ill  use  wilich 
we  make  of  our  liberty ;  and  the  consolation  of  those  who  lose 
their  own,  whether  justly  or  unjustly. 

51.  And,  behold,  one  of  them  which  were  with  Jesus  stretched  out  Ms 
hand,  and  drew  his  sword,  and  struck  a  servant  of  the  high  priest,  and 
smote  off  his  ear. 

Human  presumption  puts  men  upon  human  endeavours,  and 
produces  a  blind,  indiscreet,  and  irregular  zeal.  Christian 


CHAPTER   XXVI.  337 

humility  makes  them  have  recourse  to  the  divine  power,  and 
inspires  nothing  but  prudence,  meekness,  and  charity.  An 
engagement  of  word  or  honour  may  for  a  while  keep  a  man 
to  his  duty ;  but  grace  alone  can  make  him  persevere  in  it  to 
the  end. 

52.  Then  said  Jesus  unto  him,  Put  up  again  thy  sword  into  his  place: 
for  all  they  that  take  the  sword  shall  perish  with  the  sword. 

Jesus  Christ  will  not  be  served  in  the  same  manner  with 
secular  friends,  nor  be  defended  with  an  arm  of  flesh.  Pri 
vate  persons  have  [ordinarily]  no  right  to  repel  any  violence 
supported  by  public  authority,  no,  not  even  for  the  sake  of  re 
ligion.  The  cause  of  a  Christian  is  the  cause  of  God ;  suffer 
ing  belongs  to  one,  and  vengeance  to  the  other.  Were  there 
nothing  to  be  suffered  from  men,  there  could  be  no  martyrs 
in  the  world. 

53.  Thinkest  thou  that  I  cannot  now  pray  to  my  Father,  and  he  shall 
presently  give  me  more  than  twelve  legions  of  angels  ? 

The  first  article  of  our  faith  is  to  believe  in  "  One  God  the 
Father  Almighty."  Whoever  is  thoroughly  rooted  and  esta 
blished  in  this  truth,  enjoys  a  perfect  repose  in  the  midst  of 
the  most  powerful  enemies.  Our  wants  and  distresses  cannot 
be  hid  from  the  wisdom  of  God,  nor  disregarded  by  the  good 
ness  of  such  a  Father,  nor  irremediable  to  him  who  is 
almighty. 

54.  But  how  then  shall  the  Scriptures  be  fulfilled,  that  thus  it  must  be  ? 
Jesus  Christ  died  not  through  weakness,  but  through  obe 
dience,  zeal,  and  charity.     Whenever  God  does  not  deliver  us 
from  our  evils  and  afflictions,  it  is  because  they  are  compre 
hended  within  the  unchangeable  designs  of  his  wisdom,  good 
ness,  and  omnipotence,  declared  in  the  Scriptures ;  and  then 
it  is  our  glory  to  be  subservient  to  them,  our  perfection  to 
submit  to  them,  and  our  eternal  advantage  never  to  decline 
them.     Christ  has  the  Scripture  always  before  his  eyes,  as 
containing  the  plan  of  God's  designs,  both  as  to  himself  and 
us,     Let  us  imitate  him  herein ;  for  in  them  is  the  inexhausti 
ble  fountain  of  Christian  hope  and  consolation. 

55.  In  that  same  hour  said  Jesus  to  the  multitudes,  Are  ye  come  out 
VOL.  I.— 29  W 


338  MATTHEW. 

as  against  a  thief  with  swords  and  staves  for  to  take  me  ?     I  sat  daily 
with  you  teaching  in  the  temple,  and  ye  laid  no  hold  on  me. 

How  adorable  are  this  tranquillity  and  meekness !  and  how 
worthy  to  be  imitated  by  every  Christian  on  the  like  occasion ! 
The  captivity  of  holy  persons  is  never  idle  and  inactive ;  their 
charity  is  always  free,  and  always  intent  on  the  benefit  of 
their  neighbour.  Nothing  but  a  total  inability  can  hinder  a 
pastor  from  discharging  his  ministry.  If  captive,  he  draws 
from  captivity  itself  an  occasion  to  open  the  eyes  of  his  most 
furious  and  blind  persecutors,  by  reflections  suited  to  their 
condition. 

56.  But  all  this  was  done,  that  the  scriptures  of  the  prophets  might  be 
fulfilled.  Then  all  the  disciples  forsook  him,  and  fled. 

Jesus,  exactly  faithful  in  fulfilling  the  Scriptures,  presents 
the  light  of  them  to  his  enemies,  as  well  as  to  his  disciples,  in 
order  to  dispel  their  darkness.  The  word  of  God  has  always 
infallibly  its  effect.  All  the  steps  of  our  blessed  Saviour  are 
steps  of  obedience.  The  cowardice  of  the  disciples  convinces 
them,  at  last,  that  Christ  knows  better  what  is  in  man  than 
man  himself.  Lord,  I  cannot  adhere  to  thee  but  by  thy  as 
sistance  ;  forsake  me  not  therefore,  I  beseech  thee,  that  so  I 
may  not  forsake  thee. 


ABUSED. 

57.  T[  And  they  that  had  laid  hold  on  Jesus  led  1dm  away  to  Caiaphas 
the  high  priest,  where  the  scribes  and  the  elders  were  assembled. 

Let  us  adore  Jesus  Christ,  humbled  in  his  three  offices  or 
qualities  of  High  Priest,  Prophet,  and  King,  by  appearing 
before  those  who  possessed  these  qualities  among  the  Jews. 
Would  to  God  that  this  sort  of  humiliation  were  not  often 
renewed  in  succeeding  ages,  when  his  truth  is  condemned  or 
deserted  by  those  who  ought  to  teach  or  defend  it !  Let  us 
honour  the  priesthood  and  the  magistracy,  even  in  those  who 
abuse  it ;  and  let  us  conscientiously  submit  ourselves  thereto. 

58.  But  Peter  followed  him  afar  off  unto  the  high  priest's  palace,  and 
went  in,  and  sat  with  the  servants,  to  see  the  end. 

How  weak  are  the  endeavours  of  nature  when  left  to  itself! 


CHAPTER   XXVI.  339 

"We  cannot  distrust  it  too  much,  nor  adhere  too  close  to  Christ. 
When  a  man  is  weak,  and  can  only  follow  Christ  afar  off,  he 
must  avoid  all  dangerous  occasions,  and  the  company  of  such 
persons  who  will  but  increase  his  weakness.  He  who  does 
that  out  of  curiosity,  or  some  human  motive,  which  he  ought 
to  do  for  the  sake  of  God,  will  find  therein  a  snare  and  an 
occasion  of  falling,  instead  of  his  own  justification. 

59.  Now  the  chief  priests,  and  elders,  and  all  the  council,  sought  false 
witness  against  Jesus,  to  put  him  to  death ; 

Had  they  sought  true  witness  in  order  to  clear  him,  his 
whole  life  abounded  with  it.  This  proceeding  of  the  council 
of  the  Jews  is  too  exact  a  representation  of  what  the  envious 
continually  put  in  practice  against  the  best  of  men.  They 
first  resolve  to  ruin  them,  and  then  seek  the  proper  means  of 
effecting  it,  how  unjust  soever  it  be.  They  suppose  or  declare 
them  criminal ;  and  after  that,  use  their  utmost  endeavour  to 
discover  and  fix  some  crime  upon  them. 

60.  But  found  none :  yea,  though  many  false  witnesses  came,  yet  found 
they  none.     At  the  last  came  two  .false  witnesses.    61.  And  said,  This 
fellow  said,  I  am  able  to  destroy  the  temple  of  God,  and  to  build  it  in 
three  days. 

It  is  the  constant  practice  of  the  envious  and  unjust,  to 
change  the  words  of  those  whom  they  do  not  love,  and  so 
make  them  the  heads  of  their  accusation.  It  is  easy,  by 
means  of  a  few  small  alterations,  to  render  the  most  holy 
truths,  and  the  most  innocent  persons  odious  to  the  world.  0 
sacred  humanity  of  Jesus,  thou  art  truly  the  temple  of  God, 
built  up  by  the  mystery  of  thy  incarnation,  destroyed  on  the 
cross,  and  rebuilt  by  thy  glorious  resurrection!  Nay,  thou 
art  more,  since  thou  art  the  victim  of  this  adorable  temple, 
and  since  it  is  the  destruction  of  this  temple  which  makes  the 
sacrifice  of  thy  religion  the  glory  of  God  and  the  salvation 
of  men. 

62.  And  the  high  priest  arose,  and  said  unto  him,  Answerest  thou  no 
thing  ?  what  is  it  which  these  witness  against  thee  ? 

Jesus,  as  being  the  truth  itself,  deigns  to  be  humbled  by 
false  witnesses.  There  is  a  time  to  defend  the  truth  by  apolo 
gies,  and  a  time  to  suffer  for  it  in  an  humble  silence.  It  was 


340  MATTHEW. 

necessary  for  mankind  that  there  should  be  a  victim  to  merit 
for  them  the  grace  to  receive  the  truth;  and  also  an  example 
of  patience,  to  encourage  them  to  endure  calumnies.  To  this 
end,  Christ  came  into  the  world ;  to  this  end,  he  suffers  him 
self  to  be  accused  without  so  much  as  opening  his  mouth  in 
his  own  justification. 

63.  Bat  Jesus  held  his  peace.     And  the  high  priest  answered  and  said 
unto  him,  I  adjure  thee  by  the  living  God,  that  thou  tell  us  whether  thou 
be  the  Christ,  the  Son  of  God. 

The  silence  of  the  eternal  Word  confounds  the  pride  of  the 
sons  of  Adam,  who  are  always  eager  to  justify  themselves. 
A  calumny  which  destroys  itself  needs  no  refutation.  The 
abusing  the  name  of  God,  considered  as  the  ever-living  truth, 
and  employing  it  against  the  truth  itself,  is  a  crime  not  at  all 
scrupled  by  those  who  are  most  obliged  to  honour  it,  when 
once  the  spirit  of  calumny  has  taken  possession  of  their  hearts. 

64.  Jesus  saith  unto  him,  Thou  hast  said :  nevertheless  I  say  unto  you, 
Hereafter  shall  ye  see  the  Son  of  man  sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven. 

Men  ought  to  reverence  the  name  and  authority  of  God, 
even  in  his  most  unworthy  ministers,  and  not  to  give  offence 
to  the  weak,  nor  afford  matter  of  new  accusations,  by  un 
necessarily  disputing  concerning  the  abuse  of  authority. 
Christ  had  no  disposition  to  be  silent  upon  a  truth  for  which 
he  designed  to  die.  and  which  was  to  make  so  many  martyrs 
after  his  example.  How  odious  soever  any  truth  is  become 
through  the  power  and  envy  of  its  enemies,  we  are  obliged  to 
declare  for  it,  when  an  account  of  it  is  publicly  demanded  of  us. 

65.  Then  the  high  priest  rent  his  clothes,  saying,  He  hath  spoken  blas 
phemy  ;  what  further  need  have  we  of  witnesses  ?  behold,  now  ye  have 
heard  his  blasphemy. 

Let  us  adore  Jesus  Christ,  treated  as  a  blasphemer,  who  is 
the  glory  of  his  Father.  His  patience  under  the  most  unjust 
and  outrageous  accusations  is  a  very  great  lesson  for  his  dis 
ciples.  See  here  a  false  zeal,  a  mask  of  religion,  and  a  pas 
sionate  and  seditious  way  of  proceeding,  tending  only  to  in 
cense  and  stir  up  others,  all  which  are  common  to  those  who 
would  oppress  truth  by  cabal  and  without  proof.  By  crying 


CHAPTER    XXVI.  341 

out  heresy,  blasphemy,  and  faction,  though  contrary  to  all 
appearance,  men  fail  not  to  stir  up  those  in  power,  to  gain 
the  simple,  to  give  some  shadow  of  authority  to  the  ill-dis 
posed,  to  cast  devout  but  ignorant  people  into  diffidence  and 
scruples,  and  thereby  to  advance  the  mystery  of  iniquity, 
which  is  the  mystery  of  all  ages. 

66.  What  think  ye  ?     They  answered  and  said,  He  is  guilty  of  death. 
The  Author  of  life,  and  Life  eternal  itself,  is  then  judged 

worthy  of  death;  and  can  we  complain  after  this  of  the  in 
justice  of  human  judgments  as  to  ourselves  ?  All  the  forms 
of  justice  are  violated  in  order  to  oppress  this  innocent  per 
son  ;  the  judge  becomes  a  party  and  accuser,  and  proceeds  to 
the  verdict  without  examining  whether  all  the  prophecies  con 
cerning  the  Messias,  and  the  miracles  which  he  wrought  with 
out  number  and  without  example,  did  not  justify  him.  Ex 
amination  and  proof  are  the  ruin  of  calumnies,  and  of  the 
authors  of  them ;  and  therefore  they  take  care  to  keep  off 
from  those  two  things. 

67.  Then  did  they  spit  in  his  face,  and  buffeted  him  ;  and  others  smote 
him  with  the  palms  of  their  hands. 

See  here  those  affronts  and  indignities  which  the  world 
thinks  it  has  a  right  never  to  pardon,  and  which  the  Son  of 
God  endures  with  a  divine  meekness.  Let  us  cast  at  the  feet 
of  Christ,  so  unworthily  treated  by  his  creatures,  that  false 
honour,  that  quick  sense  of  affronts,  that  unreasonable  nice- 
ness  which  cavils  at  every  trifle,  exaggerates  every  thing,  and 
pardons  nothing;  and  above  all,  that  diabolical  inflexibility 
in  the  resentment  of  injuries.  The  more  Christ  is  abased  on 
our  account,  the  more  ought  we  to  adore  him.  That  which 
he  suffers  in  his  face,  condemns  those  who  idolize  their  own, 
and  that  criminal  care  which  they  take  to  render  themselves 
agreeable  to  others  thereby. 

68.  Saying,  Prophesy  unto  us,  thou  Christ,  "Who  is  he  that  smote  thee? 
Jesus  Christ,  foretold  and  promised  to  the  Jews  under  the 

quality  of  a  Prophet,  is  humbled  by  them  as  a  prophet,  and 
in  respect  of  his  divine  knowledge.  Strange  corruption  of 
the  mind  of  man,  so  fond  of  prophecy  and  predictions,  so 

29* 


342  MATTHEW. 

ready  to  give  ear  to  false  prophets  on  their  own  word;  and 
yet  so  very  backward  to  believe  the  prophecies  of  the  true 
Prophet,  though  confirmed  by  so  many  miracles ;  and  so  eager 
and  zealous  in  persecuting  him. 

SECT.  vni. — ST.  PETER'S  DENIAL  AND  REPENTANCE. 

69.  fl  Now  Peter  sat  without  in  the  palace :  and  a  damsel  came  unto 
him,  saying,  Thou  also  wast  with  Jesus  of  Galilee.  70.  But  he  denied 
before  them  all,  saying,  I  know  not  what  thou  sayest. 

A  man  thinks  himself  able  to  suffer  death  for  the  sake  of 
God,  who  cannot  withstand  even  a  servant's  voice.  Every 
one  carries  within  himself  that  concupiscence  which  tempts 
him  to  renounce  Christ.  It  is  absolutely  necessary  to  keep  it 
always  in  subjection  as  a  servant,  to  hinder  it  from  becoming 
a  master.  What  darkness  otherwise  will  it  not  cause  in  the 
understanding?  What  forgetfulness  of  favours,  duties,  and 
promises  in  the  memory?  What  weakness,  confusion,  and 
infidelity  in  the  will  ?  Support  us,  Lord,  with  thy  own  hand ; 
for  there  is  nothing  on  which  we  can  depend  but  thy  grace. 

71.  And  when  he  was  gone  out  into  the  porch,  another  maid  saw  him, 
and  said  unto  them  that  were  there,  This  fellow  was  also  with  Jesus  of 
Nazareth.  72.  And  again  he  denied  with  an  oath,  I  do  not  know  the  man. 

•  When  we  have  once  forgotten  God,  and  are  left  by  him  to 
ourselves,  to  be  tempted  and  to  be  overcome  are  almost  one 
and  the  same  thing.  One  temptation  unresisted,  seldom  fails 
of  being  succeeded  by  another, — a  second  and  greater  infi 
delity  is  the  punishment  of  the  first,  and  very  often  the  occa 
sion  of  a  third.  Peter  joins  perjury  to  infidelity.  Let  the 
example  of  an  apostle  make  us  tremble. 

73.  And  after  a  while  came  unto  him  they  that  stood  by,  and  said  to 
Peter,  Surely  thou  also  art  one  of  them ;  for  thy  speech  bewrayeth  thee. 
74.  Then  began  he  to  curse  and  to  swear,  saying,  I  know  not  the  man. 
And  immediately  the  cock  crew. 

How  far  does  the  weakness  of  man  proceed?  We  could 
not  have  an  instance  of  it  in  the  Prince  of  pastors ;  but  he 
chose  to  give  it  us  in  the  person  of  one  of  the  prime  apostles, 
to  oblige  all  to  bear  with  the  infirmities  of  the  greatest  sin 
ners.  Deplorable  progress  of  infidelity  and  blindness  in  an 
apostle  in  so  short  a  time,  occasioned  only  by  his  fear  of  some 


CHAPTER    XXVII.  343 

mean  servants,  and  in  reference  to  a  Master  whom  he  had 
acknowledged  to  be  truly  God.  He  might  possibly  have  pro 
ceeded  even  as  far  as  Judas,  had  God  left  him  any  longer  to 
himself. 

75.  And  Peter  remembered  the  word  of  Jesus,  which  said  unto  him. 
Before  the  cock  crow,  thou  shalt  deny  me  thrice.  And  he  went  out,  and 
wept  bitterly. 

A  small  matter  makes  us  fall,  when  God  does  not  support 
us ;  a  small  matter  raises  us  again,  when  his  grace  makes  use 
of  it.  The  internal  grace  of  conversion  is  generally  affixed 
to  something  external.  This  eminent  minister  of  Christ 
teaches  others  by  his  example  that,  in  order  to  a  true  con 
version,  it  is  necessary  to  forsake  the  occasions  of  sin,  to  weep 
and  lament  for  it  before  God  and  man,  and  to  remember  and 
meditate  upon  the  words  of  Jesus  Christ.  Lord,  how  sud 
denly  does  thy  grace  change  the  heart,  when  it  undertakes 
to  do  it !  Change  mine,  I  beseech  thee,  and  draw  from  it  the 
tears  of  a  sincere  repentance ! 


CHAPTER  XXVII. 

SECT.  I. — CHRIST    DELIVERED    TO    PILATE. — THE   REPENTANCE 
AND    DEATH    OF   JUDAS. 

1.  WHEN  the  morning  was  come,  all  the  chief  priests  and  elders  of  the 
people  took  counsel  against  Jesus  to  put  him  to  death :  2.  And  when 
they  had  bound  him,  they  led  him  away,  and  delivered  him  to  Pontius 
Pilate  the  governor. 

Let  us  adore  Jesus  Christ  bound  as  a  malefactor,  and  de 
livered  up  as  a  profane  person  to  the  secular  power.  He 
herein  bears  the  punishment  of  the  sinner,  who  deserves  to 
be  haled  thus  before  the  judgment-seat  of  God.  This  is  the 
consolation  of  guilty  prisoners,  the  glory  of  the  innocent,  and 
a  source  of  graces  and  merits  to  sanctify  our  liberty,  and  the 
use  we  should  make  thereof,  to  bless  the  bonds  of  those  who 
are  in  captivity,  and  to  hallow  their  condition. 

3.  \  Then  Judas,  which  had  betrayed  him,  when  he  saw  that  he  was 


344  MATTHEW. 

condemned,  repented  himself,  and  brought  again  the  thirty  pieces  of  sil 
ver  to  the  chief  priests  and  elders, 

Behold  the  false  repentance  of  a  reprobate !  The  devil 
blinds  the  sinner  before  the  commission  of  sin,  in  order  to 
hurry  him  into  it;  and  opens  his  eyes  afterward,  to  cast  him 
into  despair.  There  is  no  beneficial  sight  and  sense  of  our 
faults  but  what  proceeds  from  the  grace  of  Christ.  A  man 
may  know  his  sin,  conceive  an  abhorrence  of  it,  repent  of  it, 
confess  it,  restore  his  ill-gotten  goods,  retire  from  the  occa 
sion,  and  yet  be  a  false  penitent  like  Judas.  All  becomes  in 
effectual,  when  a  man  has  his  eyes  only  upon  the  justice  of 
God  through  a  servile  fear,  without  turning  them  toward  his 
mercy  by  a  Christian  hope.  That  which  was  wanting  to 
Judas,  and  is  the  only  refuge  of  sinners,  is  humbly  to  have 
recourse  to  God  by  Jesus  Christ. 

4.  Saying,  I  have  sinned  in  that  I  have  betrayed  the  innocent  blood. 
And  they  said,  What  is  that  to  us  ?  see  thou  to  that. 

There  is  a  sacrilegious  confession,  a  diabolical  humiliation, 
and  a  despairing  repentance.  These,  without  an  extraordi 
nary  grace,  are  the  natural  consequences  of  calumny,  incited 
by  avarice  and  self-interest,  and  become  irreparable  by  op 
pressing  the  innocent.  It  is  a  terrible  judgment,  not  to  be 
able  to  find  one  friend  ready  to  offer  us  his  hand  after  our  fall. 
This  is  a  just  punishment  for  having  left  the  society  of  the 
good,  and  despised  the  charitable  hand  of  Christ.  A  true 
pastoral  charity  is  to  be  found  only  in  the  apostolic  church. 
Those  who  engage  us  in  a  sinful  course  seldom  trouble  them 
selves  to  recover  us  out  of  it.  It  is  natural  to  mercenary 
pastors  to  be  unconcerned  at  the  fall  of  their  sheep. 

5.  And  he  cast  down  the  pieces  of  silver  in  the  temple,  and  departed, 
and  went  and  hanged  himself. 

For  want  of  confidence,  repentance  is  false.  See  here  the 
miserable  and  desperate  end  of  a  covetous  wretch,  gnawed  by 
the  remorse  of  his  conscience  for  his  injustice  in  acquiring  his 
wealth,  and  delivered  up  to  the  despair  of  his  own  mind. 
, Every  thing  is  wanting  to  a  sinner,  when  hope  is  wanting; 
and  there  can  be  no  hope  in  God,  where  there  is  no  love  of 
God.  If  nothing  but  fear  of  punishment  excite  a  man  to 


CHAPTER    XXVII.  345 

repentance,  the  more  vehement  this  is,  the  more  it  leads  to 
despair. 

6.  And  the  chief  priests  took  the  silver  pieces,  and  said,  It  is  not  law 
ful  for  to  put  them  into  the  treasury,  because  it  is  the  price  of  blood. 

Who  would  not  admire  this  great  care  of  the  chief  priests 
in  not  defiling  the  holy  treasury  with  profane  money,  while  at 
the  same  time  they  scruple  not  to  defile  their  own  consciences 
with  the  greatest  of  crimes,  and  deliver  up  the  true  Temple 
of  God  to  profane  men  ?  Thus  it  is  that  the  devil  often  de 
ludes  many,  even  among  the  priests,  by  a  false  and  super 
stitious  tenderness  of  conscience  in  things  indifferent,  while 
calumny,  envy,  oppression  of  the  innocent,  and  the  most 
heinous  sins,  give  them  no  manner  of  trouble  or  disturbance. 

7.  And  they  took  counsel,  and  bought  with  them  the  potter's  field,  to 
bury  strangers  in. 

Blind  and  merciless  priests,  very  careful  in  laying  out 
Judas's  money,  but  not  in  the  least  concerned  what  would 
become  of  his  soul !  Would  to  God  that  abundance  of  Chris 
tians  were  not  under  the  same  blindness !  Jesus  Christ  him 
self  honours  his  death  and  burial,  by  making  the  price  of  his 
blood  serviceable  to  the  burying  of  Jewish  strangers.  His 
charity  in  doing  good  to  his  enemies  is  indefatigable ;  and  his 
wisdom  continually  intent  on  turning  every  circumstance  of 
their  crime  to  some  advantage.  He  does  this  good  to  the 
foreign  Jews,  perhaps,  because  they,  not  having  been  wit 
nesses  of  his  life  and  miracles,  were  the  chief  persons  who 
cried  out,  "  Crucify  him,  crucify  him!" 

8.  Wherefore  that  field  was  called,  The  field  of  blood,  unto  this  day. 

mi _  v  ^    /*     1,d1,vJ   xU»j.  «,!,  *  Al»  1  i          T  1_     j. 


them  for  the  potter's  field,  as  the  Lord  appointed  me. 

The  Holy  Scripture,  having  foretold  every  thing,  renders 
all  the  Jews  utterly  inexcusable.  In  vain  do  the  wicked  en 
deavour  to  conceal  themselves;  God  makes  them  instrumental 
in  discovering  their  own  wickedness.  Judas,  by  returning 
back  the  money,  and  the  priests  by  laying  it  out,  raise  to 
themselves  an  eternal  monument — the  one  of  his  treachery, 
the  others  of  their  perfidiousness. 


.346  MATTHEW.  j 

t 

i 

SECT.  II. — CHRIST    BEFORE    PILATE. — BARABBAS. — THE 
CLAMOUR    OF   THE   JEWS   AGAINST    CHRIST. 

11.  And  Jesus  stood  before  the  governor :  and  the  governor  asked  him, 
saying,  Art  thou  the  King  of  the  Jews  ?     And  Jesus  said  unto  him,  Thou 


Jesus  Christ  answers  out  of  respect  to  the  authority  of  God, 
whose  image  he  would  honour  even  in  a  wicked  judge.  A 
man  is  not  freed  from  the  obligation  of  bearing  witness  to  the 
truth,  though  the  usefulness  and  advantage  of  it  do  not  ap 
pear;  and  though  on  the  contrary  it  may  be  the  occasion  of 
a  kind  of  scandal,  of  persecution,  and  even  of  the  death  of 
him  who  bears  it.  Christ  here  witnesses  "a  good  confession," 
as  St.  Paul  calls  it,  (1  Tim.  vi.  13,)  which  establishes  his  di 
vinity,  the  power  of  his  cross,  the  kingdom  of  his  truth,  and 
the  inviolable  rights  and  almighty  strength  of  his  grace. 
Christ  knows  how  to  reconcile  the  modesty  of  humility,  with 
out  disclaiming  his  sovereignty.  How  rare  and  difficult  is  this  ! 

12.  And  when  he  was  accused  of  the  chief  priests  and  elders,  he  an 
swered  nothing.  13.  Then  said  Pilate  unto  him,  Hearest  thou  not  how 
many  things  they  witness  against  thee  ?  14.  And  he  answered  him  to 
never  a  word ;  insomuch  that  the  governor  marvelled  greatly. 

A  man  may  show  a  contempt  of  accusations  by  a  generous 
silence  when  he  sees  that  truth  is  not  sought,  but  only  a  pre 
tence  of  crimes  to  justify  persecution.  None  are  more  worthy 
of  contempt,  and  more  unworthy  to  hear  the  voice  of  truth, 
than  those  who  persecute  it  knowingly,  as  these  chief  priests 
and  elders  did.  Silence  under  calumny  is  something  more 
wonderful  than  miracles.  These  priests  admire  it  not,  be 
cause  it  confounds  them;  but  a  heathen  is  greatly  affected 
with  it,  because  he  is  not  so  averse  to  truth,  has  more  sin 
cerity,  and  is  less  under  the  dominion  of  his  passions.  When 
a  man  has  once  given  himself  up  to  envy  and  detraction,  he 
is  entirely  possessed  by  them ;  his  senses,  his  understanding, 
and  his  heart  |ure  become  their  perfect  slaves.  Dreadful, 
though  voluntary  captivity !  Preserve  us,  Lord,  from  so 
great  a  misfortune ! 

15.  Now  at  that  feast  the  governor  was  wont  to  release  unto  the  peo 
ple  a  prisoner,  whom  they  would.  16.  And  they  had  then  a  notable 


CHAPTER    XXVII.  347 

prisoner,  called  Barabbas.  17.  Therefore  when  they  were  gathered  to 
gether,  Pilate  said  unto  them,  Whom  will  ye  that  I  release  unto  you  ? 
Barabbas,  or  Jesus  which  is  called  Christ  ? 

A  comparison  strangely  humbling!  What  sinner  could 
bear  it  without  murmuring?  We  often  find  in  a  secular 
magistrate  more  inclination  to  support  the  truth,  than  in 
those  who  are  obliged  by  their  profession  to  defend  it.  A 
moral  heathen  would  sometimes  be  more  affected  with  the  con 
dition  of  an  innocent  person  oppressed,  than  even  Christians 
and  corrupt  priests. 

18.  For  he  knew  that  for  envy  they  had  delivered  him. 

Since  envy  is  capable  of  putting  Christ  himself  to  death, 
Low  necessary  is  it  to  extinguish  even  the  least  sparks  there 
of!  Truth  is  sometimes  persecuted  through  policy,  some 
times  through  engagement,  complaisance,  surprise,  or  igno 
rance;  but  the  most  implacable  of  all  its  enemies  is  envy,  and 
especially  that  of  ecclesiastical  persons.  Too  often  men  think 
they  lend  their  authority  to  justice  and  truth,  when  a  little 
reflection  would  show  them  that  they  resign  it  up  to  iniquity 
and  envy. 

19.  fl  When  he  was  set  down  on  the  judgment  seat,  his  wife  sent  unto 
him,  saying,  Have  thou  nothing  to  do  with  that  just  man :  for  I  have  suf 
fered  many  things  this  day  in  a  dream  because  of  him. 

Wives  have  frequently  but  too  much  credit  and  influence 
on  the  mind  of  judges,  even  in  unjust  causes;  but  nothing  is 
favourable  to  the  cause  of  Christ,  because  our  sins  are  against 
him.  Every  thing  testifies  his  innocence;  but  it  is  on  this 
very  account,  because  he  is  innocence  itself,  that  he  must  die 
for  sinners,  and  be  their  victim. 

20.  But  the  chief  priests  and  elders  persuaded  the  multitude  that  they 
should  ask  Barabbas,  and  destroy  Jesus. 

We  see  here  how  dangerous  in  the  church  wicked  priests 
are.  When  pastors  are  once  corrupted,  they  are  capable  of 
inducing  their  flock  to  prefer  Barabbas  before  Jesus,  the 
world  before  God,  pleasure  before  their  salvation,  and  their 
passions  before  a  life  of  faith  and  Christian  mortification.  A 
wise  and  pious  director  of  the  conscience  is  a  proper  guide  to 
seek  and  find  Jesus  Christ.  An  ignorant  or  vicious  director 


348  MATTHEW. 

is  good  for  nothing  but  to  destroy  and  extinguish  his  life  in 
the  soul. 

21.  The  governor  answered  and  said  unto  them,  Whether  of  the  twain 
will  ye  that  I  release  unto  you  ?     They  said,  Barabbas. 

This  is,  on  the  part  of  men,  a  criminal  preference  of  a  mur 
derer  before  the  Author  of  life ;  but,  on  the  part  of  God,  it  is 
a  necessary  preference  in  order  to  our  salvation.  The  Father 
delivers  up  his  only  Son  for  every  one  of  us,  and  prefers  our 
salvation  to  his  life.  It  is  an  extreme  humiliation  for  Christ 
to  be  judged  less  worthy  to  live  than  a  robber  and  murderer. 
This  gives  us  an  abhorrence ;  and  yet  what  else  does  a  sinner 
do  but  pass  the  same  judgment,  when,  after  having  tasted  of 
Christ  and  of  the  sweetness  of  his  Spirit,  he  forsakes  him  to 
deliver  himself  up  to  sin?  This  momentary  pleasure  which 
we  prefer  to  Jesus  Christ,  is  it  not  a  robber  of  our  goods,  and 
a  murderer  of  our  life;  the  one  more  excellent  without  com 
parison  than  the  goods  of  fortune,  and  the  other,  than  the  life 
of  the  body? 

22.  Pilate  saith  unto  them,  What  shall  I  do  then  with  Jesus  which  is 
called  Christ  ? 

How  many  are  there,  even  among  Christians,  who  know  not 
what  use  they  ought  to  make  of  Christ,  either  because  they 
neglect  to  learn,  or  because  due  care  is  not  taken  to  instruct 
them !  What  shall  we  do  with  Jesus,  if  we  make  him  not  our 
Mediator,  our  Saviour,  our  Life,  our  Strength  to  go  to  God, 
our  Kefuge  in  all  our  evils,  and  the  object  of  our  adoration, 
acknowledgment,  love,  confidence,  and  religion;  since  in 
reality  God  has  made  him  our  wisdom,  righteousness,  sanctifi- 
cation,  and  redemption  ? 

They  all  say  unto  him,  Let  him  be  crucified.  23.  And  the  governor 
said,  Why,  what  evil  hath  he  done  ?  But  they  cried  out  the  more,  say 
ing,  Let  him  be  crucified. 

What  strange  fury  proceeds  from  blindness !  To  deliver 
up  to  death  Him  who  gives  life  to  the  soul,  and  to  save  him 
who  takes  away  the  goods,  ease,  and  life  of  the  body !  Let 
our  indignation  be  kindled  more  against  our  own  sins  than 
against  the  Jews ;  since  they  are  those  which  cry  out  by  the 
mouth  of  these,  and  require  the  death  of  Christ.  It  is  abso- 


CHAPTER    XXVII.  349 

lutely  necessary  that  God  should  be  satisfied,  and  he  will  not 
be  so  otherwise  than  by  the  sacrifice  of  the  cross.  Let  us  suf 
fer  with  Christ,  at  least  in  some  manner,  that  which  we  make 
him  suffer.  Let  our  flesh,  with  its  affections  and  lusts,  be 
nailed  to  the  cross  with  him. 

24.  fl  When  Pilate  saw  that  he  could  prevail  nothing,  but  that  rather 
a  tumult  was  made,  he  took  water,  and  washed  his  hands  before  the 
multitude,  saying,  I  am  innocent  of  the  blood  of  this  just  person:  see  ye 
to  it. 

In  vain  does  a  cowardly  judge  cast  on  others  the  injustice 
which  he  commits :  God  will  certainly  judge  him.  That  which 
a  judge,  a  magistrate,  a  person  in  authority,  owes  to  inno 
cence,  consists  not  in  words,  excuses,  or  a  bare  testimony  in 
its  favour,  but  in  a  real  protection.  He  who  does  not  oppose 
injustice  to  the  utmost  of  his  power  when  he  ought,  is  no 
better  than  a  prevaricator.  The  world  is  full  of  persons  like 
Pilate,  very  favourably  disposed  toward  what  is  good,  who  yet 
scarce  ever  do  any ;  very  zealous  for  truth,  justice,  and  inno 
cence,  provided  it  cost  them  nothing,  and  that  they  be  not  ob 
liged  to  declare  openly  on  their  side. 

25.  Then  answered  all  the  people,  and  said,  His  blood  be  on  us,  and 
on  our  children. 

The  blood  of  Jesus  Christ  is  the  salvation  of  some,  and  the 
condemnation  of  others.  Men  expose  themselves  to  all  man 
ner  of  evils  in  order  to  satisfy  their  passions.  The  sinner 
knows  not  what  it  is  to  be  accountable  to  God  for  the  blood 
of  his  Son.  Though,  when  he  gives  himself  up  to  sin,  he  does 
not  perhaps  speak  so  plainly  as  the  Jews  here  do,  yet  his  sin 
itself  speaks  the  same  thing  for  him.  Lord,  let  thy  blood  be 
on  me,  to  redeem  me ;  on  my  heart  and  body,  to  purify  them ; 
on  my  thoughts  and  desires,  to  sanctify  them ;  and  on  my  life 
and  actions,  to  consecrate  them  entirely  to  thee. 

SECT.  III. — CHRIST    SCOURGED,  CROWNED   WITH   THORNS,  AND 

MOCKED. 

26.  fl  Then  released  he  Barabbas  unto  them :  and  when  he  had  scourged 
Jesus,  he  delivered  him  to  be  crucified. 

"When  the  love  of  justice  is  surmounted  by  interest,  human 

VOL.  I.— 30 


350  MATTHEW. 

respects,  and  the  prospect  of  improving  a  man's  fortune,  after 
some  weak  and  faint  opposition  he  yields  at  length  to  iniquity. 
A  judge  who  has  not  courage  enough  openly  to  oppose  in 
justice,  will,  on  the  first  occasion,  insensibly  become  a  slave 
thereto.  Every  one  of  us  is  this  Barabbas,  delivered  from 
death  by  that  of  Jesus.  Who  is  that  adopted  child  who  will 
refuse  to  be  chastised  by  the  hand  of  God  his  Father,  when 
he  sees  his  only-begotten  Son  scourged  by  the  hands  of  exe 
cutioners  ? 

27.  Then  the  soldiers  of  the  governor  took  Jesus  into  the  common 
hall,  and  gathered  unto  him  the  whole  band  of  soldiers.  28.  And  they 
stripped  him,  and  put  on  him  a  scarlet  robe. 

Let  us  adore  Jesus  Christ,  given  up  to  the  rage  of  the  sol 
diers.  He  is  the  consolation  of  holy  persons  in  this  condition, 
and  of  the  church  exposed  to  the  violence  and  insults  of  the 
men  of  the  sword,  and  of  the  wicked.  By  being  stripped  in 
order  to  suffer,  to  be  mocked,  and  to  clothe  us  with  his  right 
eousness,  he  condemns  and  expiates  that  criminal  unseemli* 
ness  in  dress  which  has  impurity  and  pride  for  its  root,  and 
for  its  fruit,  sin,  scandal,  and  a  kind  of  idolatry.  Can  those 
who  ruin  themselves,  to  outshine  others  in  the  sumptuousriess 
of  their  apparel,  behold  Jesus  Christ  in  this  condition,  and 
not  be  ashamed  of  their  vanity  and  injustice  ? 

^29.  fl  And  when  they  had  platted  a  crown  of  thorns,  they  put  it  upon 
his  head,  and  a  reed  in  his  right  hand:  and  they  bowed  the  knee  before 
him,  and  mocked  him,  saying,  Hail,  King  of  the  Jews  ! 

Let  the  crown  of  thorns  make  those  Christians  blush  who 
throw  away  so  much  time,  pains,  and  money,  in  beautifying 
and  adorning  a  sinful  head.  Can  those  who  exact  even  a  kind 
of  adoration  from  men,  consider  Christ  in  this  condition,  with 
out  being  humbled  for  their  pride  ?  Let  the  world  do  what  it 
will  to  render  thy  royalty  and  mysteries  contemptible,  0 
Jesus !  it  is  my  glory  to  serve  a  King  thus  abased,  my  salva 
tion  to  adore  that  which  the  world  despises,  and  my  religion 
to  go  to  God  by  the  merits  of  a  God  crowned  with  thorns. 

30.  And  they  spit  upon  him,  and  took  the  reed,  and  smote  him  on  the 
head. 

Let  us  pay  our  adoration,  and  humble  ourselves  in  silence, 


CHAPTER    XXVII.  351 

at  the  sight  of  a  spectacle  which  faith  alone  renders  credible, 
and  which  our  senses  would  hardly  endure.  Jesus  Christ,  in 
this  condition,  preaches  to  the  kings  of  the  earth  this  truth, 
that  their  sceptres  are  but  reeds,  with  which  they  shall  be 
smote,  bruised,  and  crushed  at  his  tribunal,  if  they  do  not  use 
them  here  to  the  advancement  of  his  kingdom  in  the  world. 
This  reed  in  the  hand  of  Christ  will  be  changed  into  a  sceptre 
of  love  for  some,  and  into  a  rod  of  iron  for  others.  It  is  in 
our  power  to  choose  which  we  please. 

31.  And  after  that  they  had  mocked  him,  they  took  the  robe  off  from 
him,  and  put  his  own  raiment  on  him;  and  led  him  away  to  crucify  him. 

All  the  rules  of  justice  which  protect  criminals  from  the  in 
sults  of  private  persons,  are  violated  in  respect  of  Christ. 
Would  to  God  he  were  not  still  made  the  daily  laughing-stock 
of  the  wicked  by  their  raillery  and  their  pretended  acts  of 
worship.  To  make  him  subservient  to  any  passion  whatever, 
is  to  mock  him.  Let  us  follow  Jesus  Christ  going  toward  the 
cross  loaded  with  reproaches  and  ignominies.  But  how  can 
we  follow  thee,  0  Jesus,  if  thou  thyself  dost  not  draw  us  by 
the  virtue  of  this  cross  ? 

SECT.  IV. — THE    CROSS    CARRIED    BY    SIMON. — THE   CRUCI 
FIXION. — THE    THIEVES. 

32.  And  as  they  came  out,  they  found  a  man  of  Gyrene,  Simon  by 
name :  him  they  compelled  to  bear  his  cross. 

We  see  in  Simon  the  Cyrenian  a  representation  of  the  flesh, 
which  bears  not  the  cross  but  by  constraint,  and  being  morti 
fied  by  the  spirit.  Let  us  bless  the  Lord  that  he  does  not  in 
this  matter  consult  our  inclinations.  If  God  waited  for  us, 
and  our  choice  of  crosses  and  afflictions,  Jesus  Christ  crucified 
would  have  but  few  imitators.  That  he  chooses  them  for  us, 
and  often  lays  them  upon  us  by  the  hands  of  men,  is  a  mercy 
which  renders  the  cross  more  beneficial,  and  spares  our 
weakness. 

33.  fl  And  when  they  were  come  unto  a  place  called  Golgotha,  that  is 
to  say,  a  place  of  a  skull,   34.  They  gave  him  vinegar  to  drink  mingled 
with  gall :  and  when  he  had  tasted  thereof,  he  would  not  drink. 

The  comforts  of  the  world  are  always  mingled  with  gall. 


352  MATTHEW. 

It  never  flatters  us  but  in  order  either  to  ruin  or  intoxicate 
us,  as  the  Jews  would  refresh  Christ  for  fear  he  should  escape 
their  cruelty,  and  to  prolong  his  sufferings.  Jesus  chooses  to 
suifer,  and  to  adore  God  his  Father,  even  to  the  last  gasp. 
The  children  of  Adam  do  what  they  can  to  assuage  their  pain, 
and  to  render  themselves  insensible  thereof;  the  true  children 
of  the  cross  are  very  glad  to  join  the  sacrifice  of  their  heart 
to  that  of  their  sufferings  by  the  exercise  of  their  faith. 

35.  And  they  crucified  him,  and  parted  his  garments,  casting  lots  : 
that  it  might  be  fulfilled  which  was  spoken  by  the  prophet,  They  parted 
my  garments  among  them,  and  upon  my  vesture  did  they  cast  lots. 

Jesus  Christ,  behaving  himself  as  a  criminal,  does  not  dis 
pose  even  of  his  clothes.  In  every  thing  he  gives  us  a  great 
submission  to  the  laws  of  humility,  of  poverty,  of  contempt  of 
worldly  things.  He  who,  at  the  time  of  death,  is  not  per 
plexed  with  the  care  of  dividing  his  earthly  substance,  may 
offer  up  his  sacrifice  with  much  more  peace  and  application  of 
his  mind  to  God.  Christ  bears  the  shame  of  nakedness  which 
sin  brought  upon  man,  in  his  body ;  and  repairs  that  deplora 
ble  deprivation  of  the  gifts  of  God  wherewith  the  sinner  was 
punished  in  his  soul.  Vouchsafe,  0  Lord,  hereby  to  give  me 
a  salutary  shame  and  confusion,  on  the  account  of  my  poverty, 
and  of  my  corporal  and  spiritual  nakedness. 

36.  And  sitting  down  they  watched  him  there ; 

We  see  but  too  many  near  the  altar  while  the  sacrifice  is 
offering,  as  the  soldiers  were  near  the  cross,  who  not  only  re 
ceive  no  profit  from  it  themselves,  but  likewise  hinder  others 
from  profiting  as  they  ought  by  the  attention  and  devotion 
of  their  minds.  Happy  that  person,  who,  in  perfect  tran 
quillity  of  soul,  has  no  other  business  but  to  place  himself  at 
the  foot  of  the  cross  by  meditation,  that  he  may  adore  the 
Author  of  his  salvation,  and  engrave  his  image  on  his  own 
heart ! 

37.  And  set  up  over  his  head  his  accusation  written,  THIS  IS  JESUS 
THE  KING  OF  THE  JEWS. 

The  Holy  Ghost,  master  both  of  the  tongue  and  hands  of 
the  wicked,  makes  them  often  speak  very  great  truths,  when 


CHAPTER    XXVII.  353 

they  design  only  to  ridicule  and  expose  them.  This  title  is 
the  sentence  of  the  condemnation  of  false  Jews,  and  the  title 
of  the  purchase  of  true  Israelites,  Jews  or  Gentiles,  made  by 
Jesus  Christ  on  the  cross.  Yes,  Lord,  by  thy  death  thou 
hast  acquired  a  right  to  subject  the  world  to  thyself,  and  to 
form  thy  church  out  of  all  the  people  of  the  earth.  Happy 
I,  in  finding  myself  in  the  number  of  those  over  whom  thou 
hast  been  pleased  to  preserve  thy  rights ! 

38.  Then  were  there  two  thieves  crucified  with  him;  one  on  the  right 
hand,  and  another  on  the  left. 

Jesus  Christ  is  compared  and  joined  with  criminals,  to  show 
that  he  came  for  the  sake  of  sinners,  and  that  for  them  he 
sheds  his  blood.  The  crucifixion  of  Christ  between  two 
thieves  is  a  lively  representation  of  the  mixture  of  good  and 
bad  in  the  present  church,  and  of  the  separation  which  will 
be  made  of  them  at  the  last  day.  All  are  sinners  till  they 
are  crucified  with  Christ,  and  partake  of  the  merits  of  his 
death;  but  all  those  who  partake  outwardly  of  them  in  the 
body  of  the  church,  are  not  on  that  account  justified  before 
God.  Sinners,  penitent  and  impenitent,  divide  all  mankind, 
represented  here  by  these  two  thieves. 

SECT.    V. — BLASPHEMIES     AGAINST    CHRIST. — DARKNESS. — HE 
CRIES    OUT,   AND    DIES. 

39.  ^[  And  they  that  passed  by  reviled  him,  wagging  their  heads,  40. 
And  saying,  Thou  that  destroyest  the  temple,  and  buildest  it  in  three 
days,  save  thyself.     If  thou  be  the  Son  of  God,  come  down  from  the 
cross. 

Let  us  adore  Jesus  Christ  crucified,  and  exposed  to  the 
contempt,  the  scoffs,  and  blasphemies  of  men:  he  will  con 
tinue  exposed  to  them  to  the  end  of  the  world.  This  is  an 
occasion  of  scandal  to  those  who  view  it  only  with  carnal 
eyes.  A  High  Priest  who  designs  to  destroy  the  temple  of 
God ;  a  Saviour  who  saves  not  himself;  and  a  Son  of  God 
crucified, — these  are  the  contradictions  which  give  offence  to 
Jews  and  libertines.  But  a  High  Priest  who  dispels  the  types 
and  shadows  only  that  he  may  disclose  the  substance  of  re 
ligion,  and  become  the  minister  of  a  heavenly  sanctuary ;  a 
Saviour  who  dies  only  to  be  the  victim  of  salvation ;  and  a 


354  MATTHEW. 

Son  of  God  who  confines  his  power  within  the  bounds  of  the 
cross,  to  establish  the  righteousness  of  faith, — this  is  what  a 
Christian  adores,  this  is  the  foundation  of  all  his  confidence. 

41.  Likewise  also  the  chief  priests  mocking  him,  with  the  scribes  and 
elders,  said,  42.  He  saved  others ;  himself  he  cannot  save.  If  he  be 
the  King  of  Israel,  let  him  now  come  down  from  the  cross,  and  we  will 
believe  him. 

Few  are  there  who,  after  the  example  of  Christ,  can  bear 
the  humiliation  of  the  cross  to  the  last,  and  the  insults  of 
carnal  men.  These  insults  under  humiliation,  are,  to  virtu 
ous  persons,  one  of  the  strongest  and  severest  trials.  It  is  a 
just  cause  to  make  us  tremble  and  humble  ourselves,  to  see 
the  chief  priests  and  corrupt  doctors  the  first  who  deride  the 
cross,  and  those  who  profess  to  love  it.  A  man  is  very  blind 
and  ignorant  as  to  the  designs  of  God,  when  he  refuses  to 
adore  and  follow  a  crucified  King.  Make  men  comprehend, 
0  my  God,  that  it  is  by  the  cross  that  thou  wilt  reign  in  their 
hearts ;  and  that  this  obstacle  to  the  faith  of  the  Jews  is  the 
source,  the  object,  and  the  strength  of  the  Christian's  faith, 
and  the  consolation,  hope,  and  love  of  the  elect ! 

43.  He  trusted  in  God ;  let  him  deliver  him  now,  if  he  will  have* 
him  :  for  he  said,  I  am  the  Son  of  God.     [*  Fr.  love.] 

Carnal  man  cannot  imagine  that  God  loves  those  whom  he 
permits  to  suffer ;  that  he  whom  he  exercises  by  afflictions 
can  put  his  trust  in  him  ;  and  that  a  person  crucified  can  have 
God  for  his  Father.  Blessed  be  thou,  0  Lord,  for  having 
taught  me  by  faith  that  the  cross  is  a  gift  of  thy  love,  the 
foundation  of  our  confidence,  the  mark  of  lawful  children, 
and  the  title  which  gives  us  a  right  to  the  inheritance  and 
kingdom  of  the  Father!  Cause  me  to  love  that  which  I 
believe. 

44.  The  thieves  also,  which  were  crucified  with  him,  cast  the  same  in 
his  teeth. 

The  cross  is  a  matter  of  scandal  to  all  those  who,  being 
punished  for  their  sins,  make  not  a  penitential  use  of  it.  The 
wicked  suffer,  blaspheming ;  many  even  of  the  righteous,  com 
plaining  ;  few,  like  Jesus  Christ,  silent,  and  humbling  them 
selves.  If  crosses  are  not  as  it  were  anointed  by  the  Spirit 


CHAPTER    XXVII.  355 

of  God,  they  become  an  insupportable  burden,  a  subject  of 
murmuring,  and  an  occasion  of  sin. 

45.  Now  from  the  sixth  hour  there  was  darkness  over  all  the  land 
unto  the  ninth  hour. 

This  miraculous  darkness  should  have  made  the  enemies  of 
Christ  understand  that  he  was  the  light  of  the  world  ;  and 
that,  because  they  did  not  follow  it,  it  was  taken  from  them. 
But  darkness  is  always  darkness  to  those  who  are  abandoned 
to  that  of  their  own  heart,  whereof  the  other  is  no  more  than 
a  figure. 

46.  And  about  the  ninth  hour  Jesus  cried  with  a  loud  voice,  saying, 
Eli,  Eli,  lama  sabacthani?  that  is  to  say,  My  God,  my  God,  why  hast 
thou  forsaken  me  ? 

In  the  most  virtuous  persons,  though  the  spirit  love  the 
cross,  yet  the  flesh  ceases  not  to  complain  thereof.  This  cry 
should  make  us  in  some  measure  conceive  what  it  is  to  bear 
not  only  the  judgment  of  God,  but  the  whole  flood  of  his 
anger  and  justice.  It  is  less  a  complaint  than  an  instruction, 
in  the  mouth  of  Christ,  whereby  he  would  fix  our  minds  on 
the  greatness  of  his  sufferings,  the  mysteries  of  his  cross,  and 
the  severity  of  his  Father's  conduct  toward  him  in  his  death. 
How  many  things  does  this  why  comprehend  ?  It  is  a  ques 
tion  which  cannot  be  fully  answered,  but  by  explaining  the 
fall  of  Adam  and  of  his  posterity  in  him,  the  design  of  God's 
mercy  as  to  their  reparation  and  recovery,  the  nature  and 
rigour  of  his  justice,  the  necessity  of  a  sacrifice  worthy  of 
God,  and  all  the  incomprehensible  designs  of  his  wisdom  in 
the  establishment  of  the  Christian  religion,  and  in  the  work 
of  eternal  salvation. 

47.  Some  of  them  that  stood  there,  when  they  heard  that,  said,  This 
man  calleth  for  Elias.     48.  And  straightway  one  of  them  ran,  and  took 
a  sponge,  and  filled  it  with  vinegar,  and  put  it  on  a  reed,  and  gave  him 
to  drink.    49.  The  rest  said,  Let  be,  let  us  see  whether  Elias  will  come 
to  save  him. 

The  cross  is  a  scandal  to  heretics  and  to  the  wicked,  who 
falsify  and  corrupt  the  word  of  God,  and  ridicule  the  myste 
ries  of  faith.  Wo  to  the  wicked,  who  continue  and  increase 
the  sufferings  of  Christ,  while  the  righteous  fulfil  them  holily 
in  themselves !  That  which  is  done  here  by  the  people  who 


356  M  A  T  T  H  E  W. 

stand  round  about  the  cross,  is  a  representation  of  what 
passes  frequently  at  our  altars,  where  a  very  small  number 
apply  themselves  to  offer  up,  in  spirit  and  in  truth,  the  (repre 
sentative)  sacrifice  of  Jesus  Christ ;  but  where  abundance  of 
persons,  through  the  evil  disposition  of  their  hearts,  give  as 
it  were  vinegar  to  Christ  inflamed  with  the  thirst  of  their 
salvation. 

50.  fl  Jesus,  when  he  had  cried  again  with  a  loud  voice,  yielded  up  the 
ghost. 

This  cry  of  Jesus  teaches  us,  that  his  death  does  not  pro 
ceed  from  the  decay  of  his  strength,  but  from  the  excess  of 
his  love ;  that  his  life  is  not  taken  from  him  by  violence,  but 
that  he  gives  it  up  by  his  power.  It  is,  on  the  part  of  the 
Jews,  a  Deicide  and  a  sacrilege ;  but  on  his  own,  it  is  a  most 
holy  and  voluntary  sacrifice.  0  cry  of  Jesus  !  penetrate  to 
the  very  bottom  of  my  heart,  cure  its  deafness,  and  wake  it 
from  its  drowsiness,  that  it  may  be  entirely  employed  in 
adoring,  loving,  and  praising  a  God  dying  for  its  salvation, 
and  in  humbling  itself  before  his  cross!  This  last  moment 
of  Christ's  life  is,  to  dying  persons,  the  object  of  their  con 
fidence.  Let  my  spirit,  0  Jesus,  be  received  with  thine,  and 
let  thy  death  sanctify  mine ! 


SECT.  VI. — THE    MIRACLES   AFTER    CHRIST'S   DEATH. — THE 
CENTURION. 

51.  And,  behold,  the  vail  of  the  temple  was  rent  in  twain  from  the  top 
to  the  bottom  ;  and  the  earth  did  quake,  and  the  rocks  rent ; 

God  delays  not  long  to  manifest  and  exalt  the  glory  of  his 
Son.  He  takes  care  to  honour  the  humiliations  and  sufferings 
of  his  elect  and  of  their  Head.  The  vail  of  sin,  which 
separated  us  from  the  sanctuary,  and  obstructed  our  sight 
and  entrance  into  it,  is  rent  by  the  sacrifice  of  Christ ;  and 
the  figurative  sanctuary  is  exposed  to  the  view  of  the  whole 
world,  as  having  lost  every  thing  which  made  it  holy  and 
venerable.  Let  thy  death,  0  Jesus,  work  in  my  heart  the 
same  miracles;  let  it  have  always  before  its  eyes  that  hea 
venly  sanctuary,  where  all  its  hopes  are  placed ;  let  it  quake 


CHAPTER    XXVII.  357 

through  a  holy  dread  of  thy  mysteries  and  judgments ;  and 
let  it  be  rent  by  the  sorrow  of  a  true  contrition. 

52.  And  the  graves  were  opened  ;  and  many  bodies  of  the  saints  which 
slept  arose,  53.  And  came  out  of  the  graves  after  his  resurrection,  and 
went  into  the  holy  city,  and  appeared  unto  many. 

All  nature  seems  to  answer  that  expostulation  of  Christ, 
"My  God,  my  God,  why  hast  thou  forsaken  me?"  by  de 
claring  the  fruits  of  his  death.  The  vail  being  rent,  shows 
that  this  death  is  to  put  an  end  to  the  figurative  worship,  and 
to  establish  the  true  religion  and  holiness.  The  earthquake, 
that  it  is  to  make  known  on  earth  the  eternal  judgments  of 
God  on  sinners.  The  rocks  being  rent,  declare  that  it  is  to 
make  way  for  the  grace  of  repentance.  The  graves  being 
opened,  that  it  is  to  destroy  the  death  of  sin,  and  to  confer 
the  life  of  grace  on  sinners.  And,  in  the  last  place,  the 
rising  of  the  saints  shows  that  it  is  to  merit  and  publish  the 
eternal  happiness  of  body  and  soul  for  the  children  of  pro 
mise.  0  adorable  death,  imprint  thyself  on  my  mind,  and 
produce  therein  all  these  effects ! 

54.  Now  when  the  centurion,  and  they  that  were  him,  watching  Jesus, 
saw  the  earthquake,  and  those  things  that  were  done,  they  feared  greatly, 
saying,  Truly  this  was  the  Son  of  God. 

Let  us  honour  these  first  eifects  of  the  death  of  Jesus 
Christ  wrought  on  the  centurion  and  the  pagan  soldiers. 
Who,  considering  these,  will  not  hope  ?  It  is  good  to  be  near 
the  cross ;  its  virtue  diffuses  itself  even  among  those  who  are 
ignorant  of  its  power  and  holiness  :  it  is  a  great  matter  not  to 
be  averse  to  it,  while  all  the  world  dishonours  it.  Those  who 
knowingly  and  out  of  passion  oppose  the  truth,  are  without 
comparison  at  a  greater  distance  from  salvation,  than  those 
who  serve  the  passions  of  its  persecutors  out  of  ignorance, 
and  in  barely  discharging  their  office.  God  has  often  pity  on 
these ;  the  others  are  scarce  ever  to  be  converted. 


358  MATTHEW. 

SECT.    VII. — THE    HOLY    WOMEN. — JOSEPH    OF    ARIMATHEA.— 
THE    SEPULCHRE. 

55.  And  many  women  were  there  beholding  afar  off,  which  followed 
Jesus  from  Galilee,  ministering  unto  him :  56.  Among  which  was  Mary 
Magdalene,  and  Mary  the  mother  of  James  and  Joses,  and  the  mother 
of  Zebedee's  children. 

Difference  of  sex  makes  none  as  to  salvation.  The  weak 
est  becomes  the  strongest,  being  fortified  and  animated  by 
grace.  God  delights  to  give  this  to  the  weakest  persons,  and 
to  leave  the  strongest  to  themselves,  because  he  loves  to  make 
his  power  conspicuous  in  weakness.  To  attend  at  the  death 
of  Christ,  and  not  to  be  afraid  of  the  cross,  is  the  reward  of 
having  followed,  attended  upon,  and  ministered  unto  him,  in 
the  time  of  his  life. 

57.  When  the  even  was  come,  there  came  a  rich  man  of  Arimathea, 
named  Joseph,  who  also  himself  was  Jesus'  disciple:  58.  He  went  to 
Pilate,  and  begged  the  body  of  Jesus.  Then  Pilate  commanded  the 
body  to  be  delivered. 

A  rare  instance  of  fidelity  and  uncommon  courage  this,  in 
a  person  who  has  much  to  lose,  to  expose  himself  thus  to  all 
hazards  to  serve  Christ ;  and  that,  not  while  he  is  forking 
miracles,  but  even  when  he  is  fastened  to  a  cross.  There  is 
a  time  for  a  man  to  conceal  himself,  and  a  time  to  appear  on 
the  behalf  of  Christ  and  his  truth.  When  all  the  world  de 
serts  it,  then  is  the  time  to  declare  ourselves  with  the  greater 
zeal  on  its  side.  Necessity  is  one  mark  of  our  being  called 
to  a  good  work,  then,  principally,  when  there  is  neither  honour 
nor  advantage  to  be  expected  from  it  on  the  part  of  men,  and 
when  there  is  nothing  in  nature  but  what  tends  to  discourage 
us  from  it. 

59.  And  when  Joseph  had  taken  the  body,  he  wrapped  it  in  a  clean 
linen  cloth,  60.  And  laid  it  in  his  own  new  tomb,  which  he  had  hewn 
out  in  the  rock :  and  he  rolled  a  great  stone  to  the  door  of  the  sepulchre, 
and  departed. 

What  objections  would  not  human  prudence  have  made  to 
Joseph,  had  he  consulted  it  on  this  occasion  ?  It  would  have 
represented  to  him,  that  this  was  to  expose  himself,  to  bring 
himself  into  trouble,  to  render  himself  suspected,  to  put  him 
self  into  an  incapacity  of  ever  doing  any  good,  to  ruin  him- 


CHAPTER   XXVII.  359 

self  irrecoverably,  etc.  There  is  sometimes  in  our  whole  life 
but  one  single  opportunity  in  which  God  designs  to  employ  us, 
and  we  are  for  reserving  ourselves  for  others,  wherein  he  will 
have  none  of  our  service.  We  lose  the  grace  of  the  first  op 
portunity,  and  deserve  to  be  deprived  of  it  ever  after.  Happy 
that  person  who  receives  Jesus  Christ  into  a  new  and  clean 
heart,  which  has  not  been  defiled  by  sin,  and  who  takes  care 
to  secure  the  door  thereof  against  the  spirit  of  the  world ! 

61.  And  there  was  Mary  Magdalene,  and  the  other  Mary,  sitting  over 
against  the  sepulchre. 

Assiduity  in  meditating  on  the  death  of  Christ,  is  the  pro 
per  employment  of  those  who  ardently  love  him.  Death  can 
not  extinguish  a  friendship  formed  by  the  Spirit  of  God,  and 
newly  cemented  with  the  blood  of  Christ.  The  fidelity  of 
faith  consists  in  adhering  firmly  to  Him  whom  we  do  not  see  ; 
and  this  is  the  grace  of  these  holy  women.  They  learn, 
being  near  the  sepulchre,  to  hide  themselves  from  the  world, 
and  to  be  buried  with  Jesus  Christ.  It  is  always  time  to 
learn  it  with  them. 

SECT.  VIII. — A   WATCH    SET   AT   THE   SEPULCHRE. 

62.  fl  Now  the  next  day  that  followed  the  day  of  the  preparation,  the 
chief  priests  and  Pharisees  came  together  unto  Pilate,     63.  Saying,  Sir, 
we  remember  that  that  deceiver  said,  while  he  was  yet  alive,  After  three 
days  I  will  rise  again. 

Let  us  adore  Jesus  Christ  injured  and  persecuted,  even  in 
the  grave,  by  those  who  ought  to  be  the  most  holy.  How 
many  precautions  are  here  taken  to  stifle  the  truth,  to  bury 
the  memory  of  it,  and  to  shut  up  all  the  avenues  to  faith  ;  but 
how  vain  do  they  all  prove  against  the  designs  of  the  divine 
wisdom !  These  men  publish  beforehand  the  mystery  of  the 
resurrection,  by  endeavouring  to  hinder  the  belief  of  it ;  and, 
by  their  own  words,  destroy  their  false  accusation  concerning 
the  destruction  of  the  temple,  while  they  themselves  declare 
the  true  meaning  of  the  prophecy.  So  blind  is  human  pru 
dence  ! 

64.  Command  therefore  that  the  sepulchre  be  made  sure  until  the  third 
day,  lest  his  disciples  come  by  night,  and  steal  him  away,  and  say  unto 
the  people,  He  is  risen  from  the  dead :  so  the  last  error  shall  be  worse 


360  MATTHEW. 

than  the  first.     65.  Pilate  said  unto  them,  Ye  have  a  watch:  go  your 
way,  make  it  as  sure  as  ye  can. 

The  prudence  of  men  is  utterly  ineffectual  in  opposition  to 
God.  He  makes  it,  in  spite  of  them,  subservient  to  his  de 
signs:  permitting  them  to  anticipate  their  own  calumnies, 
and  to  furnish  arguments  to  refute  themselves.  Faith  is  the 
source  of  great  repose  and  peace,  through  its  docility  and  sin 
cerity.  An  unbelieving  person  torments  himself  without 
end,  that  he  may  maintain  himself  in  his  incredulity. 

66.  So  they  went,  and  made  the  sepulchre  sure,  sealing  the  stone,  and 
setting  a  watch. 

The  Jews,  contrary  to  their  own  design,  confirm  the  resur 
rection  of  Jesus  Christ,  and  take  pains  only  to  render  them 
selves  inexcusable  in  their  infidelity.  Let  the  great  pretend 
ers  to  reason  tell  us,  if  they  can,  what  precautions  have  been 
omitted  to  obviate  all  the  pretences  of  incredulity.  The  tes 
timony  of  the  enemies  of  the  church  is  the  confirmation  of 
her  faith ;  and  their  false  prudence  the  confutation  of  all  the 
cavils  of  unbelievers. 


CHAPTER   XXVIII. 

SECT.  i. — CHRIST'S  RESURRECTION. — THE  HOLY  WOMEN  AT 

THE   SEPULCHRE. — THE   ANGEL. 

1.  In  the  end  of  the  sabbath,  as  it  began  to  dawn  toward  the  first  day 
of  the  week,  came  Mary  Magdalene   and  the  other  Mary  to  see  the 
sepulchre. 

Death  and  the  grave  cannot  extinguish  a  true  love  toward 
God.  God  inspires  Mary  Magdalene  with  this  holy  haste  and 
earnestness,  because  he  designs  to  reward  her  with  his  first 
appearance.  Her  love  of  Jesus  leads  her  to  the  cross  and  to 
the  sepulchre ;  and  his  love  of  her  brings  her,  by  that  means, 
to  the  joy  of  the  resurrection.  No  person  ever  repents  of 
having  been  faithful  to  God,  and  of  having  sought  him  be 
times. 

2.  And,  behold,  there  was  a  great  earthquake :  for  the  angel  of  the 
Lord  descended  from  heaven,  and  came  and  rolled  back  the  stone  from 


CHAPTER    XXVIII.  361 

the  door,  and  sat  upon  it.  3.  His  countenance  was  like  lightning,  and 
his  raiment  white  as  snow : 

The  angels,  the  ministers  of  light,  and  the  first  evangelists 
of  the  resurrection,  show,  by  the  brightness  of  their  counte 
nance,  and  the  whiteness  of  their  raiment,  the  news  which 
they  come  to  declare.  Would  to  God,  that,  after  their  ex 
ample,  all  pastors  and  ecclesiastical  persons  would  make  the 
purity  of  the  mysteries  which  they  dispense,  and  the  holiness 
of  the  truths  which  they  preach,  evident  in  their  external  be 
haviour  !  In  order  to  rise  to  the  life  of  grace,  it  is  necessary 
to  have  the  assistance  of  some  visible  angel  of  the  Lord — one 
whose  conversation  is  in  heaven,  who  by  a  prudent  condescen 
sion  to  the  wants  of  sinners  may  be  said  to  descend  from 
thence,  who  may  approach  them  by  his  charity,  who  may  roll 
back  the  stone  of  their  evil  habits,  and  hinder  them  from  shut 
ting  any  more  their  hearts  against  grace. 

4.  And  for  fear  of  him  the  keepers  did  shake,  and  became  as  dead  men. 
God  can  by  one  and  the  same  means  comfort  his  servants 

and  terrify  his  enemies.  Let  us  here  contemplate  an  emblem 
or  representation  of  the  victory  which  Christ  has  just  ob 
tained  over  hell.  This  is  a  mystery  of  majesty  and  great 
ness  amiable  to  God's  children,  and  terrible  to  slaves. 

5.  And  the  angel  answered  and  said  unto  the  women,  Fear  not  ye: 
for  I  Jmow  that  ye  seek  Jesus,  which  was  crucified. 

God  gives  consolation,  and  the  spirit  of  the  new-raised  life 
to  those  who  seek  Jesus  Christ  crucified.  To  seek  him  thus, 
is  to  return  to  him  by  repentance, — not  to  refuse  the  cross 
when  he  presents  it  to  us,  not  to  quit  the  way  of  mortification 
how  painful  soever  it  may  be  to  nature,  to  perform  our  duty 
notwithstanding  all  the  contradictions  of  men,  and  not  to 
turn  aside  from  the  way  of  the  gospel  through  any  fear  of 
displeasing  the  world.  This  is  a  state  which  ought  to  afford 
us  confidence,  because  it  is  that  wherein  self-love  is  least  to 
be  feared. 

6.  He  is  not  here :  for  he  is  risen,  as  he  said.     Come,  see  the  place 
where  the  Lord  lay. 

Happy  the  sinner  who  is  faithful  to  his  promises,  concern 
ing  whom  one  may  say,  «  He  is  risen,  as  he  said!"  It  is  by 

VOL.  L— 31 


362  MATTHEW. 

his  heart,  which  was  his  sepulchre,  that  we  are  to  judge  of 
this  ;  and  it  is  by  his  works  that  we  are  to  judge  of  his  heart, 
and  to  assure  ourselves  that  this  sepulchre  is  become  the  man 
sion  of  the  living  Jesus. 

7.  And  go  quickly,  and  tell  his  disciples  that  he  is  risen  from  the  dead ; 
and,  behold,  he  goeth  before  you  into  Galilee  ;  there  shall  ye  see  him : 
lo,  I  have  told  you. 

Let  us  make  haste  to  publish  both  Christ's  resurrection  and 
our  own,  by  works  of  a  new  and  restored  life.  What  joy  is 
it  to  a  good  pastor  when  a  sinner  tells  him,  by  a  life  separated 
from  the  world  and  sin,  that  he  is  risen  with  Christ,  and  that 
he  walks  in  the  newness  of  his  life !  The  first  news  of  the 
resurrection,  the  first  appearance  of  Jesus,  and  this  mission 
to  the  apostles,  are  the  recompense  of  the  diligent  attendance 
of  Mary  Magdalene  and  her  companions  at  the  cross  and 
sepulchre.  Let  us  attend  there  with  her.  Let  us  imitate  her 
fidelity,  if  we  desire  to  share  in  her  grace. 

SECT.  ii. — CHRIST'S  APPEARANCE  TO  THE  WOMEN. — THE 

WATCH    BRIBED. 

8.  And  they  departed  quickly  from  the  sepulchre  with  fear  and  great 
joy ;  and  did  run  to  bring  his  disciples  word. 

Extraordinary  communications  of  grace  ought  to  give  fear 
and  joy  at  the  same  time.  Heavenly  visits,  revelations,  or 
apparitions,  yield  comfort  to  holy  persons,  and  give  them  such 
an  assurance  of  their  truth,  as  yet  hinders  them  not  from 
fearing  their  own  unworthiness  and  the  danger  of  vanity,  nor 
from  submitting  these  graces  to  the  examination  of  the  pas 
tors  to  whom  God  sends  them  back. 

9.  fl  And  as  they  went  to  tell  his  disciples,  behold,  Jesus  met  them, 
saying,  All  hail.    And  they  came  and  held  him  by  the  feet,  and  wor 
shipped  him. 

Christ  bestows  his  graces  and  consolations  by  degrees :  first 
by  his  angels,  and  then  by  himself.  He  communicates  not 
himself  to  incredulous  and  disobedient  souls;  he  appears  not 
even  to  these  women,  till  he  has  tried  their  faith  and  obe 
dience  by  his  ministers.  This  kind  reception  and  comfortable 
greeting  used  by  Jesus  after  his  resurrection,  is  the  due  recom 
pense  of  the  zeal  of  these  persons,  who  were  neither  intimi- 


CHAPTER  XXVIII.  363 

dated  by  the  rage  of  the  Jews,  nor  discouraged  by  the  death 
and  burial  of  Christ.  Whoever  is  so  happy  as  to  find  Jesus 
Christ  after  having  lost  him,  ought  to  embrace  that  which 
appears  most  abject  in  him,  and  to  adore  that  which  is 
highest. 

10.  Then  said  Jesus  unto  them,  Be  not  afraid:  go  tell  my  brethren 
that  they  go  into  Galilee,  and  there  shall  they  see  me. 

The  incredulity  of  the  disciples  hinders  not  Christ  from 
seeking,  comforting,  and  showing  himself  to  them.  The  love 
which  he  has  for  his  flock  makes  him  apply  himself  imme 
diately  to  strengthen  and  support  the  pastors  of  it.  The 
term,  "My  brethren,"  is  suitable  to  the  state  and  condition  of 
Christ  risen  from  the  dead.  These  are  words  of  hope,  which 
denote  that  he  looks  on  them  as  his  coheirs  in  glory,  that  it 
is  in  that  state  that  we  shall  bear  his  resemblance,  and  have 
God  for  our  Father  by  the  perfection  of  the  Divine  adoption, 
the  absolute  renunciation  of  Adam's  family,  and  a  full  and 
complete  union  with  the  body  of  the  Son  of  God.  0  Chris 
tian  hope!  0  celestial  inheritance!  0  brethren  and  joint- 
heirs  with  Christ,  about  what  do  you  amuse  yourselves  on 
earth  ? 

11.  T[  Now  when  they  were  going,  behold,  some  of  the  watch  came  into 
the  city,  and  shewed  unto  the  chief  priests  all  the  things  that  were  done. 
12.  And  when  they  were  assembled  with  the  elders,  and  had  taken  coun 
sel,  they  gave  large  money  unto  the  soldiers,    13.  Saying,  Say  ye,  His 
disciples  came  by  night,  and  stole  him  away  while  we  slept.    14.  And  if 
this  come  to  the  governor's  ears,  we  will  persuade  him,  and  secure  you. 

The  Jews,  disappointed  in  their  designs,  grow  the  more 
hardened,  and  crown  their  wickedness  with  a  new  crime. 
One  sin  naturally  draws  on  another.  How  great  is  the  mis 
fortune  for  a  man  to  have  recourse  to  a  lie  to  conceal  his 
crime,  rather  than  to  repentance  (to  do  what  he  can)  to  ex 
piate  it !  He  ought  proportionably  in  other  sins,  to  fear  being 
detained  by  engagements,  evil  bashfulness,  wilfulness,  or  ob 
stinacy.  How  often  do  men  pay  dearly  for  the  vanity  of  not 
seeming  to  be  baffled  in  their  undertakings ! 

15.  So  they  took  the  money,  and  did  as  they  were  taught:  and  this 
saying  is  commonly  reported  among  the  Jews  until  this  day. 

Avarice  and  the  love  of  false  riches  have  always  persecuted 


364  MATTHEW. 

Jesus  Christ. — the  Avarice  of  the  Jewish  priests  during  his 
life,  that  of  an  apostle  at  the  time  of  his  death,  this  of  the 
soldiers  after  his  resurrection,  and  that  of  wicked  clergymen 
to  the  end  of  the  world.  The  most  ancient  and  most  cruel 
persecutor  of  the  church,  is  money  in  corrupt  ecclesiastics 
and  men  of  the  sword.  One  single  lie,  one  single  calumny, 
may  have  dreadful  consequences.  A  man  is  not  less  answer 
able  for  them  because  he  did  not  think  of  them.  How  many 
Jews,  on  the  credit  of  these  priests  and  soldiers,  have  been 
lost,  in  not  believing  the  resurrection  of  Christ ! 


SECT.  III. — CHRIST  S  APPEARANCE  TO  THE  ELEVEN  DISCI 
PLES. — HIS  ALMIGHTY  POWER  AND  CONTINUAL 
PRESENCE. 

16.  fl  Then  the  eleven  disciples  went  away  into  Galilee,  into  a  moun 
tain  where  Jesus  had  appointed  them. 

Men  are  more  ready  to  run  to  Jesus  when  risen  from  the 
dead,  than  to  follow  him  when  seized  by  his  enemies,  and  to 
accompany  him  dying  under  ignominy.  They  are  not  very 
constant  in  attending  at  the  foot  of  the  cross ;  they  never  fail 
to  seek  all  opportunities  of  joy  and  comfort.  But  these  are 
not  to  be  sought  but  only  when  obedience  leads  us  to  them, 
and  when  Christ  himself  goes  before  us  in  them,  calls  us  to 
them,  and  vouchsafes  to  be  present  with  us. 

17.  And  when  they  saw  him,  they  worshipped  him:  but  some  doubted. 
Worship  ought  always  to  accompany  the  sight  which  faith 

gives  us  of  Jesus  Christ  and  his  mysteries.  God  permits 
doubts  to  arise  for  the  greater  confirmation  of  the  faith. 
We  must  not  suffer  ourselves  to  be  surprised  or  staggered 
at  the  doubtfulness  and  uncertainty  of  the  greatest  men, 
since  there  were  some  who  doubted  even  among  the  apostles 
themselves. 

18.  fl  And  Jesus  came  and  spake  unto  them,  saying,  All  power  is  given 
unto  me  in  heaven  and  in  earth. 

The  resurrection  of  Jesus  Christ  is  a  state  of  power,  to 
which  he  was  predestinated  from  all  eternity,  of  which  he  de- 


CHAPTER    XXVIII.  365 

prived  himself  during  his  mortal  life,  and  into  the  possession 
of  which  he  entered  by  his  resurrection.  One  fruit  of  this 
mystery  is  the  new  right  and  power  which  he  received  both 
in  heaven  and  in  earth :  in  heaven,  to  send  the  Holy  Ghost  from 
thence  down  on  earth,  to  raise  his  members  up  thither,  and 
to  crown  his  saints  there :  in  earth,  to  bring  all  nations  into 
subjection  to  himself,  to  convert  sinners,  to  sanctify,  to  pro 
tect,  and  perfect  his  church,  to  judge  mankind,  and  to  con 
fine  the  devils  and  the  reprobate  in  hell.  The  absolute  power 
of  Christ  over  the  hearts  of  men  to  change  them  as  he  pleases, 
is  the  recompense  of  his  labours,  the  fruit  of  his  cross,  the 
right  of  his  new  life,  the  principle  of  the  new  heart,  and  the 
comfort  of  sinners,  as  being  the  cause  of  the  efficacy  of  his 
grace. 

19.  Go  ye  therefore,  and  teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost : 

Jesus  Christ  says  to  his  apostles,  "Go  ye  therefore,  and 
teach  all  nations,"  to  show  that  he  can  convert  them  all,  and 
that  nothing  can  resist  his  almighty  power  when  he  intends 
to  save  sinners.  The  mission  of  the  apostles  throughout  all 
the  world,  the  calling  of  the  Gentiles,  the  foundation  of  the 
church,  and  the  purchase  of  his  elect,  are  the  effects  of  his 
new  power,  and  the  reward  of  his  past  sufferings.  In  bap 
tism,  the  Christian  is  adopted  by  the  Father,  incorporated 
with  the  Son,  animated  by  the  Holy  Ghost,  and  consecrated 
to  this  adorable  and  eternal  mystery,  to  serve  him  in  spirit 
and  in  truth  by  a  life  conformable  to  the  gospel. 

20.  Teaching  them  to  observe   all   things  whatsoever  I  have   com 
manded  you:  and,  lo,  I  am  with  you  alway,  even  unto  the  end  of  the  world. 
Amen. 

The  faithfulness  of  a  preacher  consists  in  preaching  nothing 
but  what  he  has  learned  of  Jesus  Christ.  His  chief  care  must 
be,  not  to  render  himself  unworthy  of  having  Christ  present 
with  him  in  the  exercise  of  his  ministry.  His  confidence  is, 
to  be  persuaded  that  he  can  do  nothing  of  himself,  but  that 
Christ  can  do  all  in  him;  that  he  is  able  even  of  stones  to 
raise  up  children  unto  Abraham ;  that  it  belongs  to  him  to  put 

31* 


366  MATTHEW. 

his  law  into  the  heart,  and  to  perform  whatever  he  has  pro 
mised.  Be  thou  therefore  with  us  always,  0  Lord,  to  be  our 
light,  our  strength,  and  our  consolation.  Be  with  thy  church, 
to  be  her  steadfastness,  her  protection,  and  her  holiness. 
Amen. 


THE 

GOSPEL  OF  JESUS  CHRIST, 

ACCORDING  TO 

MARK. 

— - 

CHAPTER  I. 

SECT.  I. — THE    PREACHING  OP  JOHN. 

1.  THE  beginning  of  the  gospel  of  Jesus  Christ,  the  Son  of  God; 
The  law  of  Jesus  Christ  alone  is  called  gospel,  that  is  to 

say,  good  news;  because  therein  the  incarnation  of  the  Son 
of  God,  the  birth  of  the  expected  Saviour,  the  remission  of 
sins,  the  kingdom  of  charity,  and  the  enjoyment  of  things 
eternal,  are  declared  to  us.  What  better  news  could  we  possi 
bly  expect  ?  How  hard  soever  some  of  the  truths  of  the  gos 
pel  may  appear  to  us,  yet  that  is  always  good  news  which  it 
tells  us,  because  it  is  the  way  of  Christ  and  the  means  of  sal 
vation.  It  is  the  part  of  a  pious  man,  at  his  first  entrance 
on  the  gospel,  to  form  an  act  of  faith,  extending  to  all  the 
speculative  and  practical  truths  contained  in  it,  and  to  beg 
of  God  the  grace  to  read  them  with  the  same  spirit  with  which 
they  were  written. 

2.  As  it  is  written  in  the  prophets,  Behold,  I  send  my  messenger*  before 
thy  face,  which  shall  prepare  thy  way  before  thee.  [*  Fr.  Angel.] 

John  is  the  messenger  or  angel  of  God,  his  ambassador, 
apostle,  and  herald.  Every  one  ought  to  have  a  visible  angel 
to  prepare  the  way  for  Jesus  Christ  in  his  heart  by  repent 
ance.  It  is  this  alone  which  receives  him;  it  is  by  this  that 
we  must  go  forth  to  meet  him. 

367 


368  MARK. 

3.  The  voice  of  one  crying  in  the  wilderness,  Prepare  ye  the  way  of 
the  Lord,  and  make  his  paths  straight. 

A  preacher  should,  if  possible,  be  nothing  but  a  voice, 
which  should  be  always  heard  and  never  seen.  To  cry,  is  to 
preach  with  such  force  as  is  worthy  of  the  truth,  without  fall 
ing  the  voice  through  complaisance.  To  this  end,  he  must 
not  be  a  man  of  the  world,  but  one  who  comes,  as  it  were,  out 
of  the  wilderness,  without  relations,  without  friends,  without 
secular  engagements,  which  may  thwart  and  obstruct  his 
ministry.  The  first  man  who  appears  in  the  gospel  is  one  en 
tirely  dedicated  to  repentance  :  the  first  example  and  the  first 
precept  are  an  example  and  a  precept  of  repentance — so 
necessary  is  this  to  salvation  ! 

4.  John  did  baptize  in  the  wilderness,  and  preach  the  baptism  of  re 
pentance  for  the  remission  of  sins. 

A  preacher,  after  St.  John's  example,  must  be  sure  not  to 
quit  the  love  of  retirement  and  mortification,  on  pretence  of 
undertaking  the  burden  of  preaching,  and  of  other  employ 
ments.  The  principal  function  and  most  usual  business  of  a 
preacher,  is  to  preach  repentance,  and  to  prepare  souls  for  it. 
This  is  a  baptism  which  is  to  begin  with  the  casting  off"  of 
sin,  and  the  renouncing  our  evil  inclinations ;  but  it  must  not 
stop  there.  To  enter  into  the  water,  is  to  enter  upon  the 
practice  of  works  of  atonement,  such  as  are  mortifying,  and 
capable  of  allaying  the  heat  of  concupiscence,  and  of  puri 
fying  our  hearts  from  dead  works. 

5.  And  there  went  out  unto  him  all  the  land  of  Judea,  and  they  of  Je 
rusalem,  and  were  all  baptized  of  him  in  the  river  of  Jordan,  confessing 
their  sins. 

The  first  step  toward  conversion,  is  to  seek  an  enlightened 
guide.  The  second  is,  to  open  our  hearts  to  him,  by  ac 
quainting  him  with  our  manner  of  life.  The  third,  to  receive 
directions  concerning  repentance  from  him.  The  fourth,  to 
baptize  ourselves,  as  it  were,  by  his  advice,  in  tears  and 
works  of  mortification.  It  is  an  instinct,  and  a  duty  which 
is,  as  it  were,  natural,  for  a  man  to  confess  his  sins,  and  to 
humble  himself  for  them,  when  once  he  is  touched  with  a  true 
contrition ;  but  to  do  this  is  not  at  all  natural  to  human 


CHAPTER  I.  369 

pride.  Repentance  is  a  pool,  or  rather  a  river,  which  carries 
our  impurities  far  from  us,  so  as  never  to  be  resumed  again. 
Lord,  thou  art  the  only  person  who  canst  put  us  into  it ! 

6.  And  John  was  clothed  with  camel's  hair,  and  with  a  girdle  of  a 
skin  about  his  loins;  and  he  did  eat  locusts  and  wild  honey; 

The  fifth  step  toward  conversion  is,  to  observe  a  meanness, 
or  at  least  modesty  and  humility,  in  our  dress.  The  sixth  is, 
to  mortify  the  flesh.  The  seventh,  to  cut  off  all  occasions  of 
sin.  The  eighth,  to  employ  ourselves  in  good  works.  The 
ninth,  to  avoid  all  niceness  and  superfluity  in  eating.  And 
the  tenth,  to  edify  others  by  a  good  example. — In  times  of 
greatest  corruption,  God  generally  gives  extraordinary  ex 
amples  of  mortification,  to  awaken  sinners  and  confound  the 
slothfulness  of  sensual  men.  Every  one  in  his  way,  and  ac 
cording  to  his  capacity,  should  profit  by  such  examples. 

7.  And  preached,  saying,  There  cometh  one  mightier  than  I  after  me, 
the  latchet  of  whose  shoes  I  am  not  worthy  to  stoop  down  and  unloose. 

It  is  one  of  the  chief  endeavours  of  an  humble  preacher, 
to  raise  himself  out  of  the  minds  of  men,  and  to  imprint 
Jesus  Christ  therein.  Humility  is  the  sister  of  true  repent 
ance  ;  they  are  inseparable,  and  mutually  assist  each  other. 
To  a  real  penitent,  a  truly  humble  person,  nothing  is  more 
insupportable  than  to  be  esteemed.  It  is  one  of  the  pious 
artifices  of  such  a  person  to  apply  the  minds  of  men  to  some 
excellent  subject,  to  the  end  that  they  may  not  take  notice 
of  himself.  This  is  to  be  a  gainer  in  all  respects  himself,  and 
to  make  others  so,  to  fix  their  minds  intently  on  Christ. 

8.  I  indeed  have  baptized  you  with  water :  but  he  shall  baptize  you 
with  the  Holy  Ghost. 

The  Spirit  of  God  is  a  torrent  which  carries  off  all  filthi- 
ness  from  the  heart,  and  a  fire  which,  inflaming  it  with  his 
love,  consumes  all  the  impurities  thereof.  Jesus  Christ  alone 
possesses  this  Spirit  entirely,  merits  it  for  us,  and  gives  it  to 
us.  This  water  denotes  the  external  works  of  repentance, 
of  which  Christ's  grace  and  Spirit  is  the  soul ;  and  it  is  this 
Spirit  which  gives  life,  worth,  and  merit  to  those  works. 
Grant,  0  Jesus,  that  the  Spirit  with  which  thou  hast  baptized 

Y 


370  MARK. 

me  may  awake,  and  remain  continually  in  me,  and  that  it 
may  animate  all  the  actions  of  my  life ! 

SECT.  II. — THE    BAPTISM   AND    TEMPTATION   OF   CHRIST. 

9.  fl  And  it  came  to  pass  in  those  days,  that  Jesus  came  from  Naza 
reth  of  Galilee,  and  was  baptized  of  John  in  Jordan. 

Christ  does  not  oblige  John  to  come  to  Nazareth  to  ad 
minister  his  baptism  to  him ;  but  he  goes  out  of  one  province 
into  another  to  find  him,  even  to  the  place  of  his  mission. 
He  condemns  beforehand  the  slothfulness  of  Christians,  and 
the  abuse  which  they  make  of  domestic  chapels,  by  sparing 
themselves  the  pains  of  going  to  the  service  and  sacraments 
at  the  parish  church,  under  pretence  of  distance  or  incon 
venience.  Ought  any  one  to  be  ashamed  to  appear  a  sinner, 
and  to  take  in  the  sight  of  the  world  the  remedy,  after  that 
Christ  has  done  the  same,  though  he  had  no  manner  of  occa 
sion  for  it? 

10.  And  straightway  coming  up  out  of  the  water,  he  saw  the  heavens 
opened,  and  the  Spirit  like  a  dove  descending  upon  him:     11.  And  there 
came  a  voice  from  heaven,  saying,  Thou  art  my  beloved  Son,  in  whom  I 
am  well  pleased. 

He  who  is  renewed  by  [thej  baptism  [of  the  Spirit]  lives 
already  in  heaven,  as  being  a  citizen  thereof  by  hope,  which 
deceives  him  not ;  because  charity  is  shed  abroad  in  his  heart 
by  the  Holy  Ghost,  which  is  given  him,  and  because  Jesus 
Christ  dwells  in  him  by  faith,  to  which  he  is  obedient  in  hear 
ing  the  word  of  God.  Alas !  where  can  we  find  those  who, 
since  their  baptism,  have  not  shut  heaven  again  by  their  sins, 
on  whom  the  Spirit  of  divine  adoption  has  continually  re 
mained,  who  have  lived  like  children  of  God,  and  answered 
the  love  which  he  has  manifested  toward  them  ?  Phil.  iii. 
20 ;  Kom.  v.  5 ;  Eph.  iii.  17  ;  Rom.  i.  5. 

12.  And  immediately  the  Spirit  driveth  him  into  the  wilderness.  13. 
And  he  was  there  in  the  wilderness  forty  days  tempted  of  Satan ;  and 
was  with  the  wild  beasts  ;  and  the  angels  ministered  unto  him. 

Jesus,  the  victim  of  God,  was  prefigured  by  the  goat  of 
the  legal  expiation.  Being  loaded  with  the  sins  of  the 
people  in  his  baptism,  he  is  driven  into  the  wilderness,  and 
exposed  to  the  wild  beasts,  the  Jews  and  tjentiles,  to  be  torn 


CHAPTER  I.  371 

and  devoured  by  them  in  his  Passion.  So  profound  a  hu 
miliation  preaches  to  us  a  profound  humility.  When  any 
man  is  tempted,  either  in  retirement  or  in  the  world,  he  has 
need  of  a  visible  angel  to  minister  unto  him  and  direct  him. 
We  are  never  without  temptation  in  this  life :  when,  by  means 
of  abstinence,  we  have  overcome  that  of  the  flesh,  the  devil 
causes  new  ones  to  spring  up  even  out  of  this  very  victory. 
It  is  happy  for  us  to  be  driven,  with  some  kind  of  violence, 
into  solitude  by  the  Spirit  of  God,  that  we  may  avoid  the 
temptation  of  the  world ;  provided  this  Spirit  accompany  us, 
to  fight  in  us,  and  to  support  us  there :  for  solitude,  as  well 
as  the  world,  has  its  peculiar  temptations. 

SECT.  III. — THE    PREACHING    OF   CHRIST. — THE    CALLING   OF 
PETER,  ANDREW,  JAMES,  AND  JOHN. 

14.  ^  Now  after  that  John  was  put  in  prison,  Jesus  came  into  Galilee, 
preaching  the  gospel  of  the  kingdom  of  God,  15.  And  saying,  The 
time  is  fulfilled,  and  the  kingdom  of  God  is  at  hand:  repent  ye,  and 
believe  the  gospel. 

The  whole  gospel  is  here  reduced  to  repentance.  Christ 
joins  it  to  the  hope  of  heaven,  as  being  the  only  means  of 
arriving  there.  Here  are  four  points  of  the  Son  of  God's 
preaching : — (1.)  That  his  Father  does  every  thing  according 
to  his  adorable  designs,  in  the  time  prefixed  by  his  eternal 
predestination,  and  in  the  manner  described  in  the  Scriptures, 
prefigured  in  the  shadows  of  the  law,  foretold  by  the  prophets, 
and  included  in  the  promises,  the  time  whereof  is  now  fulfilled 
at  his  coming.  (2.)  That  sin  has  reigned  under  the  law,  that 
God  is  to  reign  under  grace  and  by  it,  and  that  the  time  of 
this  kingdom  of  grace  and  mercy  is  at  hand.  (3.)  That  the 
kingdom  of  God,  and  his  reign  by  grace,  begins  with  repent 
ance  for  past  sins.  (4.)  That  it  is  established  by  submission 
to  the  yoke  of  faith,  and  of  the  precepts  of  the  gospel,  and 
by  the  hope  and  love  of  eternal  enjoyments  which  it  reveals 
and  promises. 

16.  Now  as  he  walked  by  the  sea  of  Galilee,  he  saw  Simon  and  An 
drew  his  brother  casting  a  net  into  the  sea :  for  they  were  fishers. 

This  temporary  notice  which  Christ  takes  of  these  men,  is 


372  MARK. 

but  a  consequence  of  that  eternal  notice  whereby  God  had 
predestinated  them  to  the  ministry,  as  well  as  to  the  belief 
of  the  gospel.  This  is  an  opportunity  which  chance  seems  to 
present,  but  which  was  regulated  in  the  order  of  God's  de 
crees.  How  different  are  the  views  of  Christ,  in  the  choice 
of  the  ministers  of  his  kingdom,  from  those  of  earthly 
princes  !  It  plainly  appears  that  he  himself  is  to  do  every 
thing  therein,  since  he  makes  choice  of  such  ministers. 

17.  And  Jesus  said  unto  them,  Come  ye  after  me,  and  I  will  make 
you  to  become  fishers  of  men.  18.  And  straightway  they  forsook  their 
nets,  and  followed  him.  19.  And  when  he  had  gone  a  little  further 
thence,  he  saw  James  the  son  of  Zebedee,  and  John  his  brother,  who  also 
were  in  the  ship  mending  their  nets. 

A  necessary,  quiet,  and  innocent  employment  attracts  the 
eyes  of  God.  To  know  what  he  requires  of  us  is  a  beginning 
of  grace.  He  does  not  promise  a  state  of  inactivity  to  those 
whom  he  calls ;  but  the  changing  their  mean,  uncertain,  and 
temporal  labour  into  an  employment  heavenly  and  profitable, 
and  which  shall  be  crowned  with  an  eternal  reward.  Christ 
here  shows  that  the  kingdom  of  God  by  grace  begins  in 
making  himself  obeyed  without  delay,  without  resistance, 
without  the  allurement  of  any  sensible  good,  and  even  with 
out  being  known.  It  is  a  great  happiness  to  have  but  few 
things  to  leave.  Great  possessions  are  generally  great  ob 
stacles  to  salvation,  or  at  least  to  perfection. 

20.  And  straightway  he  called  them :  and  they  left  their  father  Zebe 
dee  in  the  ship  with  the  hired  servants,  and  went  after  him. 

It  is  a  very  great  matter  to  be  obedient  and  faithful  to  the 
first  word  which  God  speaks  to  us.  It  is  most  commonly  the 
seed  of  abundance  of  graces.  Let  us  admire  this  sudden  pro 
gress  of  the  kingdom  of  grace,  which  breaks  the  strongest 
ties  of  nature,  separating  even  children  from  their  father. 
The  first  instance  of  self-denial  which  Christ  gives  his  minis 
ters,  in  the  calling  of  Peter  and  Andrew,  is  the  forsaking  all 
secular  hopes  and  expectations,  denoted  here  by  nets;  the 
second  is  the  renouncing,  like  James  and  John,  all  sensual 
affection  toward  their  kindred.  A  man  finds  no  difficulty  in 
following  Jesus  Christ  everywhere,  when  he  sits  loose  to  every 
thing  besides. 


CHAPTER  I.  373 


SECT.  iv. — CHRIST'S  POWER  OVER  DEVILS. 

21.  If  And  they  went  into  Capernaum ;  and  straightway  on  the  sab 
bath  day  he  entered  into  the  synagogue,  and  taught. 

The  teacher  of  humility  begins  his  mission  at  a  town  where 
pride  chiefly  reigned.  Preference  is  due  from  ministers  to 
the  greatest  need,  not  to  the  greatest  inclination.  A  minister 
should  always  begin  by  instructing,  in  imitation  of  God,  who 
leads  men  not  by  a  blind  instinct,  but  by  instruction  and 
knowledge,  by  the  external  light  of  his  word,  and  the  internal 
light  of  his  grace. 

22.  And  they  were  astonished  at  his  doctrine  :  for  he  taught  them  as 
one  that  had  authority,  and  not  as  the  scribes. 

The  word  of  Jesus  Christ  is  full  of  a  holy  freedom,  energy, 
and  wisdom,  and  very  remote  from  the  flattery  of  the  world. 
The  freedom  and  sincerity  of  a  preacher  gain  the  hearts  of 
the  faithful,  because  these  qualifications  make  it  evident  that 
he  adheres  to  God  alone,  and  seeks  nothing  but  him.  These 
things  are  admired  because  they  are  rare  ;  but  they  persuade, 
only  because  God  gives  his  Spirit  to  those  who  belong  to 
him,  and  not  to  the  world.  How  great  is  the  difference  be 
tween  a  declaimer,  whose  sole  end  is  to  please,  and  who  trusts 
to  his  own  eloquence,  and  a  man  of  God,  who  labours  to  con 
vert  sinners,  and  entirely  relies  upon  the  divine  assistance ! 

23.  And  there  was  in  their  synagogue  a  man  with  an  unclean  spirit; 
and  he  cried  out,     24.  Saying,  "Let  us  alone  ;  what  have  we  to  do  with 
thee,  thou  Jesus  of  Nazareth  ?  art  thou  come  to  destroy  us  ?     I  know 
thee  who  thou  art,  the  Holy  One  of  God. 

The  devil  is  not  at  all  alarmed  at  the  human  endeavours  of 
a  worldly  preacher  ;  but  he  dreads  every  thing  from  a  faithful 
minister  who  has  the  Spirit  of  God.  The  devil  places  his 
whole  joy  in  possessing  a  soul  with  uncleanness.  The  lascivi 
ous  cannot  bear  being  spoken  to,  to  repent  and  renounce 
their  pleasures.  Holiness  has  such  a  prevailing  power,  that 
it  forces  even  those  who  are  at  the  greatest  distance  from  it 
to  bear  witness  unto  it.  It  makes  even  the  devil  himself  sen 
sible  of  it.  God  requires  the  voluntary  testimony  of  a  lively 

VOL.  L— 32 


374  MAR  K. 

and   sincere   faith,  like   that   of  Peter;    not  a  forced   and 
flattering  confession,  like  this  of  the  devil. 

25.  And  Jesus  rebuked  him,  saying,  Hold  thy  peace,  and  come  out  of 
him. 

The  devil,  and  the  world,  which  follows  his  spirit,  never 
praise  but  in  order  to  seduce.  It  is  a  necessary  part  of  pru 
dence  not  to  lay  ourselves  open  to  their  commendations.  The 
way  to  avoid  their  snares,  is  to  have  no  more  commerce  with 
the  world  than  what  is  absolutely  necessary ;  and  to  use  a 
holy  severity  toward  it,  which  may  oblige  it  to  hold  its  peace. 
The  sinner  must  be  urged  to  leave  off  his  sinful  habits,  with 
out  listening  to  its  flatteries. 

26.  And  when  the  unclean  spirit  had  torn  him,  and  cried  with  a  loud 
voice,  he  came  out  of  him. 

"What  violence,  what  convulsions  does  a  man  feel,  when  he 
is  about  to  relinquish  a  habit  of  uncleanness,  under  which  he 
has  continued  a  long  while!  Happy  is  that  person  who 
knows  at  least  how  to  renounce  it  betimes.  When  the  temp 
tations  of  the  flesh  are  most  violent  in  one  who  resolves  to 
serve  God,  they  are  sometimes  the  last  efforts  of  the  devil, 
and  the  signs  of  the  approaching  deliverance  of  that  soul. 
It  is  then  that  a  man  ought  to  redouble  his  prayer,  to  cry  to 
God  with  all  the  strength  of  faith,  and  invoke  his  deliverer 
with  the  greater  earnestness. 

27.  And  they  were  all  amazed,  insomuch  that  they  questioned  among 
themselves,  saying,  What  thing  is  this  ?  what  new  doctrine  is  this  ?  for 
with  authority  commandeth  he  even  the  unclean  spirits,  and  they  do 
obey  him. 

The  holiness  of  a  preacher  goes  a  great  way  in  recovering 
others  from  uncleanness.  Every  doctrine  which  seems  new, 
has  not  for  that  reason  the  fault  of  profane  novelty.  Wo  to 
those  pastors  who  are  the  cause  that  the  most  pure  maxims  of 
the  gospel  pass  for  novelties,  by  their  having  corrupted  the 
taste  of  Christians,  either  in  accustoming  them  to  remissness, 
or  leaving  them  in  ignorance !  The  spirit  of  repentance  in 
spired  into  great  sinners,  and  the  conversion  of  the  most 
obdurate,  are  the  true  commendation  of  a  preacher.  Such 
preachers  as  are  fond  of  the  world  have  reason  to  fear  their 


CHAPTER   I.  375 

being  subjected  to  the  spirit  of  uncleanness  which  reigns 
therein,  while  those  who  have  the  Spirit  of  God,  drive  this 
spirit  of  the  devil  out  of  souls,  and  become  masters  of  it. 

28.  And  immediately  his  fame  spread  abroad  throughout  all  the  region 
round  about  Galilee. 

A  great  reputation  could  not  possibly  hurt  the  Son  of  God ; 
but  it  is  a  snare  very  dangerous  for  a  preacher.  There  are 
few  who  fear  it  as  they  ought,  fewer  yet  who  shun  and  avoid 
it,  but  many  whom  it  entices  and  insensibly  corrupts. 

SECT.  v. — PETER'S  MOTHER-IN-LAW. — THE  DISEASED  HEALED. 

29.  And  forthwith,  when  they  were  come  out  of  the  synagogue,  they 
entered  into  the  house  of  Simon  and  Andrew,  with  James  and  John. 

Jesus  here  teaches  his  ministers  to  avoid  applause.  He 
does  not  choose  the  house  of  some  great  person  to  repose  and 
refresh  himself  in ;  the  cottage  of  a  poor  fisherman  is  more 
grateful  to  him  than  a  palace.  What  a  large  field  of  reflec 
tion  is  there  here  for  those  who  never  think  any  thing  good 
enough  for  them,  who  never  meet  with  conveniences  enough ! 

30.  But  Simon's  wife's  mother  lay  sick  of  a  fever ;  and  anon  they  tell 
him  of  her. 

Men  ought  to  procure  for  the  sick  that  assistance  which 
they  cannot  give  them  themselves,  and  at  least  to  pray  for 
them.  Jesus  knew  that  there  was  somebody  in  this  poor 
house  who  needed  his  help,  which  was  a  sufficient  motive  to 
draw  him  hither.  The  house  of  Peter  and  Andrew  is  the 
apostolic  church,  where  all  are  tormented  with  the  fever  of 
sin,  or  suffer  the  assaults  of  concupiscence.  This  is  the  only 
house  wherein  prayers  are  successfully  offered  up  for  sinners, 
and  where  Jesus  Christ  heals  them.  Let  us  unalterably  fix 
there.  Christ  sometimes  waits  for  our  prayers,  on  purpose  to 
make  way  for  that  charity  which  prays  to  him,  to  teach  us 
not  to  be  .too  forward  of  ourselves  in  doing  remarkable  actions. 

31.  And  he  came  and  took  her  by  the  hand,  and  lifted  her  up;  and 
immediately  the  fever  left  her,  and  she  ministered  unto  them. 

Happy  that  soul  which  the  heavenly  Physician  comes  to 
seek,  which  he  touches  with  his  grace,  which  he  recovers  from 
its  weakness,  its  sloth,  and  all  its  evil  habits !  The  acknow- 


376  MARK. 

ledgment  which  he  requires  from  it  is  to  serve  him.  Good 
works,  and,  above  all,  those  of  gratitude  toward  God,  and  of 
charity  toward  the  poor,  ought  to  follow  the  cure  of  our  souls. 
Concupiscence  is  the  fever  of  the  soul;  charity  is  its  health, 
and  this  is  never  idle. 

32.  fl  And  at  even,  when  the  sun  did  set,  they  brought  unto  him  all 
that  were  diseased,  and  them  that  were  possessed  with  devils.  33.  And 
all  the  city  was  gathered  together  at  the  door.  34.  And  he  healed  many 
that  were  sick  of  divers  diseases,  and  cast  out  many  devils ;  and  suffered 
not  the  devils  to  speak,  because  they  knew  him. 

Let  us  admire,  adore,  and  imitate  the  extent  of  Christ's 
charity.  The  physicians  of  the  soul  ought  never  to  refuse 
any  labour  which  presents  itself,  nor  accept  the  reward  of 
vain  applause.  It  is  into  the  house  of  truth,  charity,  and 
unity,  represented  by  this  of  Peter,  that  all  sinners  must  be 
conducted.  This  house  only  has  the  Holy  Ghost,  the  power 
over  the  evil  spirit,  and  the  true  remedies  for  sin. 

SECY.  VI. — THE   RETIREMENT,  PRAYER,  AND   PREACHING   OF 
CHRIST. 

35.  Tf  And  in  the  morning,  rising  up  a  great  while  before  day,  he  went 
out,  and  departed  into  a  solitary  place,  and  there  prayed. 

It  is  good  for  a  man  sometimes  to  withdraw  himself  from 
business  or  labour,  in  order  to  converse  with  God  alone. 
Prayer  is  so  necessary  to  him  who  preaches  and  labours  in 
the  church,  that  far  from  dispensing  with  himself  on  this 
account,  he  ought  to  take  a  time  for  it  out  of  that  which  be 
longs  to  rest  and  the  other  necessities  of  life,  rather  than  be 
deficient  therein. 

36.  And  Simon   and   they  that  were  with  him  followed  after  him. 
37.  And  when  they  had  found  him,  they  said  unto  him,  All  men  seek  for 
thee. 

A  minister  of  Jesus  Christ  ought  to  follow  him  as  well  in 
his  retirement  and  prayer,  as  in  his  public  life,  when  he  dif 
fuses  his  benefits  and  favours  with  lustre  and  figure.  A 
preacher  who  has  parts,  finds  but  too  many  who  come  to  tell 
him  that  all  men  seek,  esteem,  and  applaud  him;  but  the 
more  they  seek  him,  the  more  ought  he  to  fly  from  them,  as 
much  as  his  ministry  will  permit.  There  are  very  few  of  this 


CHAPTER  I.  377 

profession  who  do  not  answer  the  offers  and  caresses  of  the 
world ;  and  it  is  well  if  they  do  not  anticipate  and  court  them. 

38.  And  he  said  unto  them,  Let  us  go  into  the  next  towns,  that  I  may 
preach  there  also :  for  therefore  came  I  forth.  39.  And  he  preached  in 
their  synagogues  throughout  all  Galilee,  and  cast  out  devils. 

A  preacher,  who  is  too  much  cried  up  and  followed  in  the 
city,  will  imitate  Christ  if  he  withdraw  himself  from  the 
crowd,  and  go  to  instruct  the  poor  in  the  country:  Jesus 
came  for  their  sake.  Men  are  too  apt  to  imagine,  that  they 
have  received  their  talents  more  for  the  sake  of  the  rich  than 
of  the  poor.  They  take  it  as  an  honour  to  preach  in  a  village 
or  an  hospital,  in  order  to  make  their  court  to  some  person 
of  quality;  but  they  are  not  very  forward  to  go  thither  for 
the  sake  of  the  poor  themselves,  and  to  preach  to  them  in  a 
manner  suited  to  their  capacity.  Men  should,  as  it  were, 
purchase  and  merit  the  grace  to  be  serviceable  in  cities,  and 
to  the  great,  by  leaving  both  now  and  then,  and  going  to  in 
struct  the  poor  in  the  country  without  noise,  lustre,  ostenta 
tion,  or  interest. 

SECT.  VII. — THE   LEPER. 

40.  1[  And  there  came  a  leper  to  him,  beseeching  him,  and  kneeling 
down  to  him,  and  saying  unto  him,  If  thou  wilt,  thou  canst  make  me 
clean. 

How  loathsome  and  inveterate  soever  the  leprosy  of  our 
sins  may  be,  let  us  not  be  ashamed  to  go  to  Christ.  Prayer, 
humiliation,  and  faith  in  him,  as  the  source  of  all  righteous 
ness,  are  a  triple  band  which  ties  up  the  justice  of  God,  and 
draws  down  his  mercy.  There  is  nothing  better  than  fre 
quently  to  make  this  prayer ;  and  to  be  always  disposed  in 
heart  to  do  it,  since  there  is  always  in  us  something  which 
needs  a  cure. 

41.  And  Jesus,  moved  with   compassion,  put  forth  his  hand,  and 
touched  him,  and  saith  unto  him,  I  will ;  be  thou  clean. 

Let  us  here  learn,  that  the  cure  of  our  souls  is  the  pure 
effect  of  the  goodness  and  free  mercy  of  God;  that  Jesus 
Christ  performs  it  by  a  sovereign  authority,  ("put  forth  his 
hand;")  that  his  sacred  humanity  is  the  instrument  of  the 

32* 


378  MARK. 

divine  operation  in  our  hearts ;  and  that  it  is  by  his  will  that 
his  merits  are  applied  to  us.  Fear,  for  he  does  not  put  forth 
his  healing  hand  and  touch  all;  hope,  for  he  very  frequently 
puts  it  forth  and  touches  the  most  miserable. 

42.  And  as  soon  as  he  had  spoken,  immediately  the  leprosy  departed 
from  him,  and  he  was  cleansed. 

God  does  whatever  he  pleases  in  the  cure  of  the  soul,  as 
well  as  in  that  of  the  body;  and  the  latter  is  an  emblem  of 
the  former.  When  will  it  be,  0  Lord,  that  the  leprosy  of  my 
pride  shall  disappear  from  before  thy  eyes?  Hasten,  if  it 
please  thee,  that  moment  of  thy  mercy  toward  my  heart ! 

43.  And  he  straitly  charged  him,  and  forthwith   sent  him   away; 
44.  And  saith  unto  him,  See  thou  say  nothing  to  any  man :  but  go  thy 
way,  shew  thyself  to  the  priest,  and  offer  for  thy  cleansing  those  things 
which  Moses  commanded,  for  a  testimony  unto  them. 

Happy  those  who  are  in  a  condition  to  serve  the  church 
like  angels,  hiding  themselves  as  much  as  possible !  What 
ever  privileges  a  man  has  as  to  ecclesiastical  functions,  he 
must  freely  forget  them,  to  give  place  to  the  ordinary  power 
of  the  church.  Whenever  we  receive  any  benefit  from  God, 
he  must  also  receive  somewhat  in  his  turn  from  us,  either  by 
the  hand  of  his  ministers,  or  by  that  of  the  poor. 

45.  But  he  went  out,  and  began  to  publish  it  much,  and  to  blaze 
abroad  the  matter,  insomuch  that  Jesus  could  no  more  openly  enter  into 
the  city,  but  was  without  in  desert  places :  and  they  came  to  him  from 
every  quarter. 

An  excess  of  gratitude  is  a  very  pardonable  fault.  Who 
ever  loves  his  own  salvation,  ought  to  take  as  much  care  to 
preserve  humility  as  to  exercise  charity.  God  grants  to  his 
church  many  of  those  evangelical  labourers,  who  may  out  of 
modesty  decline  their  own  reputation,  and  be  obliged  by  the 
esteem  of  men  to  conceal  themselves.  A  pastor  or  minister 
of  the  church  ought  always  to  be  found,  when  there  is  a  real 
need  of  him ;  but  when  nothing  but  praise  and  commendation 
is  to  be  received,  he  ought  to  be  invisible.  The  more  he  with 
draws  himself  from  the  world,  the  more  the  world  values  him, 
and  puts  the  greater  confidence  in  him. 


CHAPTER    II.  379 


CHAPTER  II. 

SECT.  I. — THE   PARALYTIC. 

1.  AND  again  he  entered  into  Capernaum  after  some  days ;  and  it 
•was  noised  that  he  was  in  the  house.  2.  And  straightway  many  were 
gathered  together,  insomuch  that  there  was  no  room  to  receive  them, 
no,  not  so  much  as  about  the  door :  and  he  preached  the  word  unto 
them. 

The  retirement  of  a  preacher  advances  his  reputation,  and 
renders  his  labours  more  beneficial  to  those  souls  who  seek 
him.  This  wonderful  ardour  and  forwardness  of  the  Jews  to 
hear  the  word  of  God,  condemns  the  lukewarmness  of  abun 
dance  of  Christians.  Men  seldom  hearken  to  it  as  the  word 
of  God,  which  it  really  is,  because  it  is  seldom  preached  to 
them  in  such  a  manner  as  is  proper  to  make  them  believe  that 
it  is  so.  The  faith  of  the  preacher,  and  that  of  the  hearer, 
ought  mutually  to  support  each  other. 

3.  ^[  And  they  come  unto  him,  bringing  one  sick  of  the  palsy,  which 
yras  borne  of  four. 

God  willingly  accepts  the  desires,  prayer,  and  good  works 
which  are  offered  for  the  conversion  of  sinners,  who  are  not 
themselves  sensible  of  their  misery.  Here  is  a  representa 
tion  of  the  universal  charity  of  the  church,  which  is  one,  holy, 
catholic,  and  apostolic,  which  bears  sinners  in  her  bosom,  and 
presents  them  continually  to  God  by  Jesus  Christ.  Every 
particular  Christian  ought  to  imitate  the  charity  of  the  church, 
to  be  zealous  for  the  conversion  of  sinners,  and  to  bring  them 
to  Christ  by  prayer,  good  advice,  good  example,  and  by 
patience  and  mildness  in  supporting  them.  We  are  more  cul 
pable  than  we  imagine,  when  we  are  deficient  in  point  of 
charity,  in  neglecting  to  pray  for  those  whom  providence  has 
made  known  to  us,  in  not  admonishing  them  of  their  faults, 
and  in  misguiding  them,  or  treating  them  after  a  harsh  and 
severe  manner. 

4.  And  when  they  could  not  come  nigh  unto  him  for  the  press,  they 


380  MARK. 

uncovered  the  roof  where  he  was :  and  when  they  had  broken  it  up,  they 
let  down  the  bed  wherein  the  sick  of  the  palsy  lay. 

That  is  a  holy  and  necessary  violence  which  a  man  uses  in 
order  to  approach  Christ.  Adorable  judgment !  He  presents 
himself  to  some,  and  they  reject  him;  others  earnestly  seek 
him,  and  scarce  can  they  get  near  him,  even  by  extraordinary 
means.  Happy  that  person,  for  whom  pious  souls  use  so 
many  charitable  endeavours,  that  he  is  at  last  brought  nigh 
to  Christ !  It  is  absolutely  necessary  to  come  nigh  unto  him 
some  way  or  other,  either  by  the  door,  or  by  the  roof.  No 
thing  should  be  able  to  hinder  a  man  from  doing  it,  because 
without  him  he  is  utterly  lost. 

5.  When  Jesus  saw  their  faith,  he  said  unto  the  sick  of  the  palsy,  Son, 
thy  sins  be  forgiven  thee. 

God  often  defers  to  hear  the  prayers  which  are  put  up 
for  the  bodily  health  of  a  friend  or  relation,  and  gives  that 
of  the  soul  which  was  not  asked  for  them.  Sin  is  the  source 
of  all  the  infirmities  of  the  body;  it  is  the  wound  to  which  a 
remedy  must  be  applied  in  the  first  place.  God  rewards  the 
faith  which  makes  us  mindful  of  our  neighbour,  though  it  be 
not  very  clearly  enlightened ;  and  he  rectifies  it,  by  showing 
us,  by  the  order  of  his  gifts,  that  which  ought  to  be  asked 
first.  Christ  calls  this  sick  man  "son,"  to  make  us  compre 
hend,  (1.)  That  God  is  never  more  truly  our  Father,  than 
when  he  confers  spiritual  graces  upon  us.  (2.)  That  the 
physicians  of  the  soul  are  fathers,  and  ought  to  have  the  heart 
and  conduct  of  such. 

6.  But  there  were  certain  of  the  scribes  sitting  there,  and  reasoning 
in  their  hearts,    7.  Why  doth  this  man  thus  speak  blasphemies  ?  who 
can  forgive  sins  but  God  only  ? 

The  generality  of  mankind  are  more  inclined  to  take  an 
occasion  of  offence  at  their  neighbour,  than  to  be  edified  by 
the  extraordinary  virtues  which  he  possesses,  or  the  truths 
which  he  delivers.  Divine  truths  serve  only  to  set  us  at  a 
greater  distance  from  truth  itself,  when  we  do  not  receive 
them  into  an  upright  and  sincere  heart.  From  a  principle 
whence  they  ought  to  conclude  that  Jesus  Christ  is  God,  they 
conclude  that  he  is  a  blasphemer.  So  true  is  it,  that  one 


CHAPTER   II.  381 

cannot  have  a  perfect  knowledge  in  the  business  of  salvation 
without  being  a  good  man. 

8.  And  immediately,  "when  Jesus  perceived  in  his  spirit  that  they  so 
reasoned  within  themselves,  he  said  unto  them,  Why  reason  ye  these 
things  in  your  hearts  ? 

A  true  pastoral  charity  bears  with  the  weak  and  even  the 
wicked,  is  not  discouraged  at  the  defects  of  the  one  or  the 
malice  of  the  other,  applies  itself  to  their  cure,  and  repre 
hends,  with  a  spirit  of  meekness,  even  those  who  sin  out  of 
envy.  Admirable  condescension,  to  bestow  a  new  miracle  on 
those  whom  so  many  others  had  only  blinded !  But  dreadful 
judgment,  if  it  serve  only  to  blind  them  the  more,  instead  of 
forcing  them  to  confess  that,  since  he  knows  the  thoughts  of 
the  heart,  he  is  God,  and  not  a  blasphemer !  Inconceivable 
delusion  of  the  sinner !  to  hide  himself  from  man  when  he 
commits  a  sin,  and  not  to  fear  the  eyes  of  Him  who  sees  the 
very  secrets  of  the  heart ! 

9.  Whether  is  it  easier,  to  say  to  the  sick  of  the  palsy,  Thy  sins  be  for 
given  thee,  or  to  say,  Arise,  and  take  up  thy  bed,  and  walk? 

Kothing  is  more  or  less  easy  to  him  who  can  equally  do  all 
things ;  but  by  visible  miracles  he  makes  known  those  which 
are  invisible.  0  indefatigable  goodness  of  our  Saviour ! 
He  works  miracles  upon  miracles,  to  overcome  the  incredulity 
of  his  enemies ;  and  yet  pastors  will  not  vouchsafe  to  clear 
the  doubts  of  a  soul  full  of  faith,  nor  to  support  the  weakness 
of  a  scrupulous  conscience.  The  sole  consolation  of  sinners 
is,  that  Jesus  Christ  can  forgive  their  sins ;  and  it  is  to  as 
sure  them  of  this  consolation  that  he  establishes,  by  all  sorts 
of  ways,  this  fundamental  truth. 

10.  But  that  ve  may  know  that  the  Son  of  man  hath  power  on  earth 
to  forgive  sins,  (he  saith  to  the  sick  of  the  palsy,) 

If  Jesus  Christ  in  his  mortal  state  had  power  to  forgive 
sins,  how  great  ought  the  confidence  of  a  sinner  to  be  in  him 
now  dead  for  sinners,  glorious  in  heaven,  and  enjoying  all  his 
rights  and  all  his  power  ! 

11.  I  say  unto  thee,  Arise,  and  take  up  thy  bed,  and  go  thy  way  unto 
thine  house. 

What  is  sin  but  a  deplorable  fall,  a  grovelling  on  the  earth, 


382  MARK. 

a  repose  in  the  creature,  often  followed  by  a  universal  palsy 
of  the  soul ;  namely,  an  utter  inability  to  help  itself,  to  break 
off  its  evil  habits,  to  walk  in  the  ways  of  God,  to  rise,  or  to 
take  one  good  step  toward  him  ?  Grace  can  repair  all  in  a 
moment ;  because  it  is  nothing  else  but  the  almighty  will  of 
God  who  commands,  and  does  whatever  he  commands.  When 
God  will  save  a  soul,  the  undoubted  effect,  always  and  every 
where,  follows  the  will  of  God. 

12.  And  immediately  he  arose,  took  up  the  bed,  and  went  forth  before 
them  all ;  insomuch  that  they  were  all  amazed,  and  glorified  God,  saying, 
We  never  saw  it  on  this  fashion. 

Whence  comes  it  that  we  less  admire  the  conversion  of  the 
soul  than  the  cure  of  the  body,  but  only  from  the  want  of 
faith,  and  from  the  love  of  the  present  life,  which  makes  us 
most  intent  and  concerned  about  the  latter?  Amazement 
and  admiration  caused  by  miraculous  works,  and  especially 
by  those  of  grace,  should  not  be  barren  and  without  fruit. 
The  first  fruit  of  it  is,  to  glorify  God  for  them,  by  adoring 
and  thanking  him.  The  second,  to  acknowledge  how  very 
different  his  conduct  and  works  are  from  those  of  men.  Per 
form  in  me,  0  Lord,  that  which  thou  didst  in  this  sick  per 
son, — cure  my  palsy,  my  adhesion  to  the  earth  and  the  crea 
tures,  my  faintness  and  sloth,  and  cause  me  to  go  toward 
thee! 


SECT.    II. — THE   CALLING   OF   MATTHEW. — FASTING. — THE 
NEW   CLOTH. — THE    OLD   VESSELS. 

13.  fl  And  he  went  forth  again  by  the  sea  side ;  and  all  the  multitude 
resorted  unto  him,  and  he  taught  them. 

That  man  neglects  to  improve  his  talent  who  takes  no  care 
to  render  the  confidence  placed  in  him  by  others,  beneficial 
to  their  souls,  by  instructing  them  in  their  duty.  Men  never 
go  to  Christ  without  receiving  some  benefit ;  the  visits  made 
to  him  are  always  useful  and  advantageous.  Such  let  those 
be  which  are  made  to  pastors,  who  ought  to  have  the  law  of 
God  continually  in  their  hearts,  and  on  their  tongues. 

14.  And  as  he  passed  by,  he  saw  Levi  the  son  of  Alpheus  sitting  at 


CHAPTER    II.  383 

the  receipt  of  custom,  and  said  unto  him,  Follow  me.    And  he  arose  and 
followed  him. 

Such  as  sit  at  the  receipt  of  customs  are  hard  to  be  con 
verted  ;  but  Jesus  manifests  his  power  by  doing  it  with  one 
word  alone.  Grace  disengages  Matthew  from  the  love  of 
money,  to  make  him  an  apostle  ;  the  love  of  money  will  sepa 
rate  Judas  from  Christ,  and  make  him  an  apostate :  thus  our 
blessed  Saviour  makes  himself  amends  beforehand.  Mat 
thew's  example  had  no  influence  on  Judas,  though  perhaps  it 
was  Christ's  design  to  lay  it  before  his  eyes.  Let  us  profit 
by  the  one  as  well  as  the  other ;  and  let  us,  with  fear  and 
trembling,  adore  the  different  judgments  of  God  in  relation  to 
souls ! 

15.  If  And  it  came  to  pass,  that,  as  Jesus  sat  at  meat  in  his  house, 
many  publicans  and  sinners  sat  also  together  with  Jesus  and  his  dis 
ciples  ;  for  there  were  many,  and  they  followed  him. 

Jesus  is  sometimes  found  in  a  house  or  in  a  society  which 
is  full  of  disorderly  people,  for  the  sake  of  one  single  person 
who  is  faithful  to  him.  This  new  disciple  is  not  ashamed 
of  his  Master  in  the  midst  of  this  worldly  and  profane  com 
pany  ;  and  Jesus  himself  is  contented  to  stay  in  it  with  his 
disciples,  to  teach  his  ministers  not  to  despise  or  disdain  any. 
It  is  on  the  account  of  sinners  that  these  are  sent  as  well 
as  he;  such  therefore  they  ought  to  seek.  Every  sinner 
converted  to  Christ  must  endeavour  to  conduct  his  friends  to 
him.  Fruitfulness  is  a  certain  proof  of  the  reality  of  con 
version, 

16.  And  when  the  scribes  and  Pharisees  saw  him  eat  with  publicans 
and  sinners,  they  said  unto  his  disciples,  How  is  it  that  he  eateth  and 
drinketh  with  publicans  and  sinners  ? 

How  is  it  that  he  is  crucified  between  thieves,  will  they  one 
day  say  ?  Whoever  has  not  charity,  cannot  possibly  compre 
hend  what  it  is  capable  of  doing  through  a  prudent  condescen 
sion  toward  sinners,  much  less  what  it  caused  Christ  to  do  and 
suffer  for  their  salvation.  It  is  proper  only  to  Pharisees  to 
take  offence  and  be  scandalized  at  the  excess  of  humility  and 
charity.  This  is  one  part  of  the  scandal  of  the  cross  and 
death  of  Christ,  at  which  the  children  of  this  world  are 


384  MARK. 

offended  and  take  exception,  while  the  children  of  light  find 
in  it  their  joy  and  their  salvation. 

17.  When  Jesus  heard  it,  he  saith  unto  them,  They  that  are  whole 
have  no  need  of  the  physician,  but  they  that  are  sick:  I  came  not  to  call 
the  righteous,  but  sinners  to  repentance. 

The  more  righteous  we  imagine  ourselves,  at  so  much  the 
greater  distance  do  we  remove  Christ  from  us.  Let  us  by  no 
means  seek  after  false  comforts,  in  flattering  ourselves  with 
an  imaginary  health  and  righteousness.  That  which  alone  is 
substantial  and  real,  consists  in  our  having  in  Jesus  Christ  a 
Physician  for  all  our  diseases,  and  the  remission  of  all  our 
sins.  How  dear  to  us  ought  this  his  quality  of  Physician  to 
be,  of  which  he  informs  us  himself !  If  we  are  sensible  of 
the  need  we  have  of  it,  let  us  not  neglect  often  to  adore  him, 
to  have  recourse  to  him,  and  to  place  our  whole  confidence  in 
the  healing  operation  of  his  grace. 

18.  And  the  disciples  of  John  and  of  the  Pharisees  used  to  fast:  and 
they  come  and  say  unto  him,  Why  do  the  disciples  of  John  and  of  the 
Pharisees  fast,  but  thy  disciples  fast  not? 

The  envious  are  more  busied  in  censuring  the  conduct  of 
others  than  in  rectifying  their  own.  This  is  one  vice  belong 
ing  to  a  Pharisee,  and  which  is  very  common.  It  is  another, 
to  desire  that  every  one  should  regulate  his  piety  by  ours,  and 
embrace  our  particular  customs  and  devotions.  It  is  a  third, 
to  speak  of  others  only  that  we  may  have  an  opportunity  to 
speak  of  and  to  distinguish  ourselves.  It  is  very  dangerous 
for  a  man  to  make  himself  remarkable  by  such  devout  prac 
tices  as  are  external  and  singular,  when  he  is  not  firmly 
settled  and  rooted  in  internal  virtues,  and,  above  all,  in  hu 
mility. 

19.  And  Jesus  said  unto  them,  Can  the  children  of  the  bridechamber 
fast,  while  the  bridegroom  is  with  them  ?  as  long  as  they  have  the  bride 
groom  with  them,  they  cannot  fast.  20.  But  the  days  will  come,  when 
the  bridegroom  shall  be  taken  away  from  them,  and  then  shall  they  fast 
in  those  days. 

It  is  prudence  not  to  overcharge  those  with  outward  per 
formances  who  are  as  yet  weak  in  piety,  lest  they  be  disgusted 
and  discouraged:  when  their  love  becomes  strong,  it  will 
make  them  do  abundantly  and  with  joy.  It  is  piety  to  imi- 


CHAPTER    II.  385 

tate,  by  some  degree  of  abstinence,  at  least,  the  primitive 
Christians,  who  fasted  Wednesdays  and  Fridays,  in  remem 
brance  of  Christ's  being  sold  and  dying  on  those  days ;  as 
the  church  did  not  fast  at  all  in  the  forty  days  after  Easter, 
in  memory  of  the  Bridegroom's  continuing  so  long  on  earth 
with  his  church  after  his  resurrection. 

21.  No  man  also  seweth  a  piece  of  new  cloth  on  an  old  garment ;  else 
the  new  piece  that  filled  it  up  taketh  away  from  the  old,  and  the  rent  is 
made  worse. 

Men  often  spoil  all,  for  want  of  well  considering  the 
strength  and  ability  of  such  souls  as  begin  to  serve  God. 
The  indiscreet  zeal  of  a  spiritual  director,  who  requires  too 
much  of  a  penitent  at  first,  often  makes  him  give  over  all, 
and  renders  him  the  worse.  It  is  a  temptation  to  some  be 
ginners  to  be  desirous  of  following  the  perfect  in  every  thing. 
The  devil  seeks  either  to  discourage  them,  or  to  puff  them 
up.  We  must  lay  deep  foundations  of  humility  and  the  love 
of  God,  before  we  can  possibly  raise  the  building  of  perfec 
tion.  Love  will  furnish  us  with  all  materials,  and  humility 
will  preserve  them. 

22.  And  no  man  putteth  new  wine  into  old  bottles  ;  else  the  new  wine 
doth  burst  the  bottles,  and  the  wine  is  spilled,  and  the  bottles  will  be 
marred :  but  new  wine  must  be  put  into  new  bottles. 

Let  us  wait  till  God  has  strengthened  the  heart  by  the  new 
spirit,  ere  we  endeavour  to  fill  it  with  the  severer  truths  of 
the  gospel.  The  mind  of  new  penitents  is  often  very  forward, 
and  full  of  a  lively  warmth,  which  makes  them  fancy  them 
selves  able  to  do  every  thing  which  they  find  themselves  will 
ing  to  do :  but  the  flesh,  notwithstanding,  is  weak  and  infirm. 
It  is  the  duty  of  a  wise  pastor  to  use  the  latter  tenderly,  and 
to  moderate  the  former.  The  means  for  a  man  to  avoid  re 
lapses  is,  to  fear  his  own  weakness,  and  not  to  go  too  fast. 

SECT.  III. — THE  EARS  OF  CORN  PLUCKED. — THE  OBSERVATION 
OF  THE  SABBATH. 

23.  ^[  And  it  came  to  pass,  that  he  went  through  the  corn  fields  on  the 
sabbath  day  ;  and  his  disciples  began,  as  they  went,  to  pluck  the  ears 
of  corn. 

Christ,  in  suffering  hunger  while  his  disciples  eat,  teaches 

VOL.  L— 33  Z 


386  MARK. 

us  that  a  master,  a  superior,  or  a  spiritual  director  ought  to 
be  more  perfect  than  his  disciples.  He  never  once  wrought 
a  miracle  to  feed  himself  or  his  disciples,  though  often  in 
very  great  need,  as  he  did  to  feed  the  people ;  on  purpose  to 
instruct  them  not  to  have  recourse,  on  their  own  account,  to 
extraordinary  means,  without  an  extreme  necessity,  and  to  be 
more  sensibly  affected  with  their  neighbour's  wants  than  with 
their  own. 

24.  And  the  Pharisees  said  unto  him,  Behold,  why  do  they  on  the 
sabbath  day  that  which  is  not  lawful  ? 

He  who  has  only  the  knowledge  without  the  spirit  of  the 
law,  very  often  opposes,  while  he  thinks  he  defends  it.  Pha 
risaical  pride  makes  men  set  themselves  up  for  judges  of 
every  thing,  and  require  an  account  of  every  thing  to  be  given 
them.  When  a  man  is  once  full  of  himself,  he  decides  con 
fidently,  especially  when  it  is  to  condemn  others.  Those  who 
love  to  domineer,  are  not  content  to  exercise  their  authority 
upon  their  own  disciples,  but  would  fain  bring  those  of  others 
under  their  dominion. 

25.  And  he  said  unto  them,  Have  ye  never  read  what  David  did,  when 
he  had  need,  and  was  ahungered,  he,  and  they  that  were  with  him  ?    26. 
How  he  went  into  the  house  of  God  in  the  days  of  Abiathar  the  high 
priest,  and  did  eat  the  shewbread,  which  is  not  lawful  to  eat  but  for  the 
priests,  and  gave  also  to  them  which  were  with  him  ? 

Charity  and  necessity  are  superior  to  all  positive  laws.  It 
is  good  to  confound  those  who  pretend  to  be  masters  in  the 
divine  law,  when  they  are  ignorant  in  it ;  and  a  man  is  so, 
when  he  is  a  stranger  to  charity,  which  is  the  soul  thereof. 
The  bread  which  is  offered  to  God  out  of  religion,  is  due  to 
man  by  charity,  when  necessity  makes  known  the  will  of 
God.  He  who  daily  feeds  his  creature,  and  allows  him  the 
use  of  all  his  good  things,  is  far  from  desiring  that  he  should 
perish.  God  teaches  us  to  spare  nothing  when  our  neigh 
bour  is  in  necessity,  by  giving  up  (as  one  may  say)  to  man 
even  that  which  he  reserves  for  himself. 

27.  And  he  said  unto  them,  The  sabbath  was  made  for  man,  and  not 
man  for  the  sabbath  : 

The  usages  and  ordinances  of  religion  ought  to  be  regulated 


CHAPTER    III.  387 

according  to  their  end,  which  is  the  honour  of  God  and  the 
advantage  of  men.  It  is  the  property  of  the  religion  of  the 
true  God  to  contain  nothing  in  it  but  what  is  beneficial  to 
man.  Hereby  God  plainly  shows,  that  it  is  neither  out  of 
indigence,  nor  interest,  that  he  requires  men  to  worship  and 
obey  him,  but  only  out  of  goodness,  and  on  purpose  to  make 
them  happy.  God  prohibited  work  on  the  sabbath-day,  for 
fear  lest  servants  should  be  oppressed  by  the  hard-heartedness 
of  their  masters,  and  to  the  end  that  men  might  not  be  hin 
dered  from  attending  upon  God  and  their  own  salvation. 

28.  Therefore  the  Son  of  man  is  Lord  also  of  the  sabbath. 

Man,  on  the  account  of  self-preservation,  may  dispense 
with  a  law  which  God  made  for  his  benefit  and  advantage : 
with  much  greater  reason,  then,  might  Jesus  Christ  do  it, 
being  the  God,  the  Saviour,  and  the  sovereign  dispenser  both 
of  the  temporal  happiness  and  eternal  salvation  of  man.  Let 
us  always  take  great  care  to  consider  chiefly  in  laws  the  in 
tention  and  design  of  the  legislator.  This  is  the  way  to 
understand  their  true  meaning,  and  to  do  nothing  contrary 
to  the  spirit  of  them. 


CHAPTER  III. 

SECT.  I. — THE   WITHERED   HAND. 

1.  AND  he  entered  again  into  the  synagogue ;  and  there  was  a  man 
there  which  had  a  withered  hand. 

Let  us  contemplate  our  own  weakness  in  this  emblem,  which 
represents  that  total  inability  of  doing  good  to  which  sin  has 
reduced  mankind.  A  withered  hand,  in  the  sight  of  God, 
and  in  the  eyes  of  faith,  is  a  covetous  wretch,  who  bestows  on 
the  poor  little  or  no  alms  at  all ;  it  is  a  lukewarm  and  negli 
gent  Christian,  who  performs  no  good  works ;  it  is  a  magis 
trate  or  person  in  authority,  who  takes  no  care  to  maintain 
order  and  justice ;  and  it  is  a  great  man  who  abandons  the 
innocent  when  oppressed.  None  but  thou,  0  Lord,  can  heal 


388  MARK. 

this  withered  hand,  because  its  indisposition  proceeds  from  the 
heart,  and  thou  alone  canst  apply  thy  healing  and  almighty 
hand  to  that ! 

2.  And  they  watched  him,  whether  he  would  heal  him  on  the  sabbath 
day ;  that  they  might  accuse  him. 

How  many  are  there  in  the  world,  who  will  highly  condemn 
an  action  which  charity  or  necessity  shall  oblige  a  man  to  do 
upon  a  Lord's-day,  while  they  themselves  make  no  scruple  of 
spending  whole  Sundays  in  taking  the  air,  in  diversions,  in 
revelling,  in  evil-speaking,  in  vain  conversations,  or  in  pro 
fane  or  criminal  correspondence ! 

3.  And  he  saith  unto  the  man  which  had  the  withered  hand,  Stand 
forth. 

It  is  no  other  than  to  be  ashamed  of  that  which  is  good, 
and  of  God  himself  who  commands  it,  not  to  do  it  publicly, 
when  it  is  publicly  blamed.  We  ought  not  to  countenance 
either  the  ill-grounded  scruples  of  the  weak,  or  the  passion  of 
the  envious,  by  abstaining  from  a  good  action  which  they  do 
not  approve,  lest  we  confirm  the  ignorance  of  the  one,  and 
partake  of  the  bad  dispositions  of  the  other.  True  charity 
fears  not  the  ill-will  of  men,  when  the  doing  good  to  our  neigh 
bour  is  the  thing  in  question. 

4.  And  he  saith  unto  them,  Is  it  lawful  to  do  good  on  the  sabbath  days, 
or  to  do  evil  ?  to  save  life,  or  to  kill  ?     But  they  held  their  peace. 

.The  true  sabbath  consists  in  abstaining  from  evil  and  in 
doing  good.  Where  sanctification  and  charity  are,  there  is 
the  Christian  rest.  There  is  a  silence  which  proceeds  from 
the  Spirit  of  God.  There  is  also  a  diabolical  silence,  which 
proceeds  from  the  contest  between  pride  and  envy  in  a  phari- 
saical  heart.  Would  to  God  there  were  not  to  be  found 
among  Christians  such  as  affect  to  be  silent,  through  fear, 
either  of  passing  for  ignorant  persons  if  they  condemn  the 
truth,  or  of  justifying  those  they  do  not  love,  if  they  approve  it ! 

5.  And  when  he  had  looked  round  about  on  them  with  anger,  being 
grieved  for  the  hardness  of  their  hearts,  he  saith  unto  the  man,  Stretch 
forth  thine  hand.    And  he  stretched  it  out:  and  his  hand  was  restored 
whole  as  the  other. 

This  conduct,  and  these  dispositions  of  Christ,  ought  to  be 


CHAPTER    III.  389 

imitated  by  a  wise  director  of  souls.  He  ought,  (1.)  To  have 
a  holy  indignation  against  those  who,  out  of  envy,  oppose 
their  own  conversion.  (2.)  A  real  affliction  of  heart  on  the 
account  of  their  blindness.  (3.)  A  charitable  and  constant 
application  to  those  whom  God  sends  to  him,  notwithstanding 
all  contradiction.  (4.)  He  must  incite  them  to  lift  up  and 
stretch  forth  their  hands  toward  God,  in  order  to  pray  to 
him,  toward  the  poor  to  relieve  them,  and  toward  their  ene 
mies  to  be  reconciled  to  them.  Stretch  out  thy  hand,  0  Lord, 
over  us,  to  bless,  protect,  conduct,  heal,  and  sanctify  us ! 

6.  And  the  Pharisees  went  forth,  and  straightway  took  counsel  with 
the  Herodians  against  him,  how  they  might  destroy  him. 

(5.)  A  wise  director  should  have  no  apprehension  at  all  of 
what  he  may  suffer  at  the  hands  of  the  wicked,  or  of  the  pre 
tenders  to  devotion,  for  having  done  his  duty.  That  which 
ought  to  have  engaged  these  Pharisees  strictly  to  Christ,  to 
have  united  them  in  one  common  design  of  becoming  his  dis 
ciples,  and  encouraged  them  to  defend  him,  is  the  very  thing 
which  induces  them  to  forsake  him,  to  cabal  against  him,  and 
to  take  a  resolution  of  destroying  him.  My  God !  what  is  a 
heart  which  has  resigned  itself  up  to  envy?  It  infects  all 
things,  and  is  infected  by  all ;  every  thing  provokes  it,  every 
thing  conspires  to  complete  its  corruption  and  ruin;  and  even 
good  itself  contributes  more  thereto  than  evil. 

SECT.  II. — THE   CONCOURSE    OF   PEOPLE. — THE    CONFESSION   OF 
THE   DEVILS. 

7.  But  Jesus  withdrew  himself  with  his  disciples  to  the  sea :  and  a 
great  multitude  from  Galilee  followed  him,  and  from  Judea,    8.  And 
from  Jerusalem,  and  from  Idumea,  and  from  beyond  Jordan ;  and  they 
about  Tyre  and  Sidon,  a  great  multitude,  when  they  had  heard  what 
great  things  he  did,  came  unto  him. 

A  spiritual  director  ought,  (6.)  Not  to  provoke  the  wicked 
by  a  fruitless  opposition,  but  humbly  and  prudently  to  avoid 
their  presence  and  their  malice.  If  Jesus  Christ  is  abandoned 
and  persecuted  by  the  wicked,  yet  a  great  multitude  of  pious 
souls  earnestly  seek  and  follow  him.  When  a  man  labours 
for  the  sake  of  God,  he  always  finds  more  than  he  loses  in  the 
midst  of  all  contradiction.  If  the  heart  of  a  good  pastor  is 

33* 


390  MARK. 

afflicted  for  the  obduracy  of  some,  God  comforts  and  en 
courages  him  by  the  fervency  and  zeal  of  others.  He  is  the 
savour  of  death  to  those  whose  heart  is  dead,  and  the  savour 
of  life  to  those  whom  God  calls  thereto. 

9.  And  he  spake  to  his  disciples,  that  a  small  ship  should  wait  on  him 
because  of  the  multitude,  lest  they  should  throng  him.  10.  For  he  had 
healed  many ;  insomuch  that  they  pressed  upon  him  for  to  touch  him, 
as  many  as  had  plagues. 

(7.)  A  spiritual  director  must  not  suffer  himself  to  be  so 
taken  up  with  the  external  exercise  of  charity,  as  thereby  to 
lose  the  recollection,  humility,  liberty,  and  peace  of  his  mind. 
See  here  the  admirable  patience  of  Jesus !  These  people  seek 
him  with  trust  and  confidence,  but  at  the  same  time  out  of 
interest,  and  with  importunity ;  yet  he  receives  them  all  kindly 
and  without  the  least  uneasiness.  How  grateful  would  this 
violence  be  to  him,  if  they  sought  him  for  the  sake  of  their 
eternal  salvation,  and  were  so  earnest  to  touch  him  out  of  a 
lively  and  pure  faith !  Charity  never  examines  into  the  in 
tentions,  dispositions,  or  behaviour  of  men, — she  opens  her 
hand  to  all,  and  receives  with  gentleness  the  most  impor 
tunate  and  troublesome. 

11.  And  unclean  spirits,  when  they  saw  him,  fell  down  before  him, 
and  cried,  saying,  Thou  art  the  Son  of  God.  12.  And  he  straitly  charged 
them  that  they  should  not  make  him  known. 

,  (8.)  A  spiritual  director  ought  to  reject  the  praises  of 
others.  (9.)  He  should  not  have  any  conversation  with  scan 
dalous  and  incorrigible  sinners,  but  only  in  order  to  their  sal 
vation  ;  neither  should  he  enter  into  any  society  with  them 
for  works  of  piety.  The  humiliation  of  hypocrites  is  like 
that  of  the  devil,  their  prayers  the  effect  of  a  servile  fear, 
and  their  confession  a  forced  testimony.  All  this  is  abomina 
ble  in  the  sight  of  him  who  requires  the  heart.  The  world  is 
easily  deceived  in  taking  some  expressions  of  religion  and  hu 
miliation  for  conversion,  which  are  only  extorted  from  a  repro 
bate's  mouth  by  the  fear  of  that  Judge  before  whom  he  is 
going  to  appear. 


CHAPTER    III.  391 


SECT.  III. — THE   ELECTION   OF   THE   APOSTLES. 

13.  ^  And  he  goeth  up  into  a  mountain,  and  calleth  unto  him  whom 
he  would :  and  they  came  unto  him. 

What  talent  soever  a  man  may  have,  he  ought  not  to  under 
take  the  ecclesiastical  ministry  without  some  assurance  that 
it  is  God's  will.  This  office  is  a  state  of  perfection,  a  moun 
tain  which  none  must  presume  to  ascend,  without  being  called 
up.  Jesus  Christ  goes  up  first  himself,  as  being  the  sovereign 
Priest,  the  author  and  institutor  of  the  Christian  priesthood, 
the  fountain  of  all  sacerdotal  power,  and  the  principle  of  the 
spirit  and  holiness  thereof:  a  man  has  no  part  therein,  but 
only  so  far  as  he  is  associated  and  united  to  him. 

14.  And  he  ordained  twelve,  that  they  should  be  with  him,  and  that 
he  might  send  them  forth  to  preach,    15.  And  to  have  power  to  heal  sick 
nesses,  and  to  cast  out  devils : 

Bishops  and  priests  are  called  to  the  priesthood  of  Jesus 
Christ,  (1.)  In  order  to  make  but  one  priest  with  him,  to  ex 
tend,  complete,  and  continue  his  priesthood  upon  earth. 
(2.)  To  preach  his  word,  and  make  known  his  truth  and  his 
mysteries.  All  ecclesiastical  functions  are  denoted  by  preach 
ing,  because  this  is  a  principal  function  of  bishops  and  pastors, 
because  it  is  by  means  of  the  word  and  of  instruction  that  the 
kingdom  of  God  is  established,  and  because  the  word  is  like 
wise  made  use  of  in  the  representative  sacrifice,  the  sacra 
ments,  and  the  other  sacerdotal  ministrations.  (3.)  To  be 
the  physicians  of  souls,  and  apply  themselves  to  heal  their 
diseases.  (4.)  To  wage  war  with  the  devil,  and  destroy  his 
kingdom.  Whoever  looks  upon  the  sacerdotal  state  as  a  state 
of  ease,  and  not  of  continual  labour,  understands  but  very  little 
these  words  of  Christ. 

16.  And  Simon  he  surnamed  Peter ;  17.  And  James  the  son  of  Zebe- 
dee,  and  John  the  brother  of  James ;  and  he  surnamed  them  Boanerges, 
which  is,  The  sons  of  thunder :  18.  And  Andrew,  and  Philip,  and  Bar 
tholomew,  and  Matthew,  and  Thomas,  and  James  the  son  of  Alpheus, 
and  Thaddeus,  and  Simon  the  Canaanite, 

The  synagogue  is  a  figure  or  emblem  of  the  church;  the 
Jewish  people,  that  of  the  Christian ;  the  twelve  heads  of  the 
tribes,  that  of  the  twelve  apostles ;  and  the  carnal  promises, 


392  MARK. 

V 

that  of  the  spiritual.  It  is  for  the  completion  of  these  pro 
mises,  and  in  order  to  put  the  elect  in  possession  of  them,  that 
the  priesthood  is  instituted.  And  it  is  at  first  communicated 
to  twelve,  to  show  the  twelve  tribes  which  composed  the  Jew 
ish  church,  that  it  is  in  Christ  and  his  members  that  the  king 
dom  expected  by  them  was  to  be  accomplished,  and  that  the 
children  of  the  church  only  are  the  children  of  promise. 

19.  And  Judas  Iscariot,  which  also  betrayed  him :  and  they  went  into 
a  house. 

Terrible  but  adorable  judgment  of  God,  who  sometimes  calls 
to  the  priesthood  one  whom  he  knows  will  find  therein  the 
occasion  of  his  damnation.  One  of  the  advantages  which  God 
draws  from  the  perfidiousness  of  one  of  the  twelve  apostles,  is, 
to  prevent  the  scandal  of  wicked  ministers  in  the  church,  at 
which  the  weak  are  apt  to  be  troubled.  Who  will  not  admire 
his  goodness,  his  wisdom,  and  his  care  in  providing  for  the 
peace  of  souls  ? 

SECT.  vi. — CHRIST'S  KINDRED. — THE  BLASPHEMY  OF  THE 

PHARISEES. — THE   DIVIDED   KINGDOM. 

20.  fl  And  the  multitude  cometh  together  again,  so  that  they  could  not 
so  much  as  eat  bread. 

We  see  very  few  of  the  wise  and  of  the  noble  come  in  to 
Christ,  but  multitudes  of  the  meaner  sort  of  people,  contempti 
ble  in  the  eyes  of  the  world :  this  is  to  confound  human  wis 
dom,  power,  and  grandeur.  We  must  not  set  our  heart  upon 
these,  if  we  desire  to  belong  to  God.  Christ  teaches  his  mi 
nisters,  by  his  own  example,  to  look  upon  themselves  as  the 
servants  and  slaves  of  souls,  to  wait  their  time,  to  think  none 
inconvenient  when  it  is  to  do  them  service,  and  to  forget  even 
the  necessaries  of  life,  when  the  harvest  is  great,  and  an  op 
portunity  which  may  irrecoverably  be  lost  is  now  present. 

21.  And  when  his  friends  heard  of  it,  they  went  out  to  lay  hold  on  him : 
for  they  said,  He  is  beside  himself. 

A  man  is  never  the  better  for  being  related  to  saints  ac 
cording  to  the  flesh.  Those  whose  piety  makes  them  pass  for 
madmen  in  the  opinion  of  their  friends  and  relations,  ought 
to  think  it  an  honour  to  be  treated  like  Jesus  Christ.  Let  a 


CHAPTER   III.  393 

Christian  but  neglect  the  care  of  his  body  through  the  spirit 
of  repentance,  let  a  minister  of  Christ  but  impair  his  health 
by  his  pastoral  labours,  presently  he  is  beside  himself,  he  has 
not  the  least  conduct  or  discretion.  But  let  a  man  forget  his 
soul,  let  him  destroy  his  health  by  his  debaucheries,  let  him 
expose  his  life  out  of  ambition,  and  he  may,  notwithstanding, 
pass  for  a  very  wise  and  prudent  person. 

22.  ^[  And  the  scribes  which  came  down  from  Jerusalem  said,  He  hath 
Beelzebub,  and  by  the  prince  of  the  devils  casteth  he  out  devils. 

He,  in  whom  dwells  all  the  fulness  of  the  Godhead,  is  him 
self  looked  upon  as  a  demoniac,  and  accused  of  being  in  con 
federacy  with  the  devil !  What  a  consolation  is  this  for  his 
most  faithful  servants,  to  whom  the  same  crime  is  sometimes 
imputed !  A  minister  of  Christ,  a  teacher  of  the  truth,  who 
is  too  much  afraid  of  being  decried  by  calumnies,  is  as  yet 
very  far  from  resembling  his  Master.  A  man  ought  to  be  as 
careful  of  his  reputation  as  possible,  without  neglecting  his 
duty;  but  he  must  expose  that  as  well  as  his  life,  when  it  is 
necessary. 

23.  And  he  called  them  unto  him,  and  said  unto  them  in  parables, 
How  can  Satan  cast  out  Satan  ? 

It  is  a  mark  of  solid  piety  to  be  unconcerned  under  the 
greatest  calamities,  still  to  retain  meekness  and  charity,  and 
to  instruct  those  who,  either  through  ignorance  or  blindness, 
happen  to  join  in  them.  They  are  very  often  made  up  of 
contradictions ;  but  the  confidence  of  those  who  raise  them, 
and  the  malice  or  simplicity  of  those  who  hear  them,  supply 
all  defects.  *Satan  does  neither  calumniate,  persecute,  nor 
cast  out  Satan :  and  yet  Christians  do  it  to  Christians,  priests 
to  priests,  bishops  to  bishops,  and  even  the  creature  to  the 
Creator.  The  Creator  suffers  this  with  patience  and  humility ; 
and  is  it  reasonable  that  the  creature  should  be  exasperated, 
incensed,  and  unwilling  to  bear  it  ? 

24.  And  if  a  kingdom  be  divided  against  itself,  that  kingdom  cannot 
stand.    25.  And  if  a  house  be  divided  against  itself,  that  house  cannot 
stand. 

Division  destroys  the  best  works,  as  union  establishes,  pre 
serves,  and  perfects  them.  The  world  will  perish  by  means 


394  MARK. 

of  divisions,  wars,  and  enmities;  because  it  is  designed  to 
perish,  and  because  God  gives  it  up  to  the  passions  of  carnal 
men.  But  divisions  and  schisms  serve  only  to  purify  the 
church,  to  separate  the  chaff  from  the  good  grain,  and  to  ren 
der  the  elect  fit  to  form  the  body  of  unity,  which  is  the 
church,  and  to  enter  into  the  eternal  unity  of  God.  The 
reason  of  this  is,  because  his  Spirit  makes  even  division  itself 
useful  in  fastening  the  bond  of  unity,  and  brings  out  of  this 
darkness  the  light  of  peace.  Effect  this,  0  Lord,  and  effect 
it  as  soon  as  possible,  according  to  thy  decrees  and  will ! 

26.  And  if  Satan  rise  up  against  himself,  and  be  divided,  he  cannot 
stand,  but  hath  an  end. 

How  guilty  then  is  he  who  divides  the  children  of  the 
church,  by  calumnies,  dissensions,  and  jealousies  !  To  divide 
the  church  is  to  endeavour  to  destroy  it ;  but  hereby  a  man 
can  only  destroy  himself.  Schism  is  an  attempt  against  the 
unity  of  Christ's  mystical  body,  which  is  the  church ;  against 
the  unity  of  his  Spirit,  which  is  the  bond  thereof;  against 
the  unity  of  Christ,  who  is  the  head  of  it ;  and  against  the 
unity  of  God  himself,  who  is  the  principle,  the  pattern,  and 
the  perfection  of  all  unity  and  society,  by  the  unity  of  his 
essence,  and  the  society  of  his  persons. 


SECT.  V. — THE    STRONG   MAN  ARMED. — THE   SIN   AGAINST   THE 
HOLY    GHOST. — CHRIST'S   MOTHER   AND    BRETHREN. 

27.  No  man  can  enter  into  a  strong  man's  house,  and  spoil  his  goods, 
except  he  will  first  bind  the  strong  man;  and  then  he  will  spoil  his 
house. 

There  is  an  irreconcilable  enmity  between  Christ  and  the 
devil,  the  church  and  hell,  the  Christian  and  the  world,  charity 
and  concupiscence.  The  former  of  these  two  cannot  be  in 
any  heart  but  only  so  far  as  the  latter  is  therein  suppressed. 
When  the  devil  is  once  become  master  of  a  heart,  none  but 
Christ  can  drive  him  out,  and  destroy  his  power  there.  En 
ter,  Lord,  into  this  house,  and  destroy  therein  whatever  re 
mains  of  the  spirit  of  that  unjust  usurper ! 


CHAPTER   III.  395 

28.  Verily  I  say  unto  you,  All  sins  shall  be  forgiven  unto  the  sons  of 
men,  and  blasphemies  wherewith  soever  they  shall  blaspheme : 

See  here  the  extent  of  God's  mercy  toward  men  who  sin 
either  through  ignorance  or  infirmity !  The  sinner  is  inex 
cusable  if  he  neglect  to  have  recourse  to  God,  whatever  sins 
he  may  have  committed.  A  true  penitent  is  never  rejected : 
the  spirit  of  repentance  can  procure  him  every  thing  from  the 
divine  mercy ;  since,  as  an  earnest  of  this  mercy,  he  has  the 
word  and  oath  of  his  Saviour,  and  the  mercy  itself  of  his 
God,  which  prevents  him,  by  giving  him  this  very  spirit  of 
repentance. 

29.  But  he  that  shall  blaspheme  against  the  Holy  Ghost  hath  never 
forgiveness,  but  is  in  danger  of  eternal  damnation :     30.  Because  they 
said,  He  hath  an  unclean  spirit. 

Who  will  not  tremble,  when  he  considers  the  rigour  of  the 
divine  justice  against  such  as  sin  out  of  mere  malice  ?  For  a 
man,  contrary  to  the  light  of  his  own  mind,  to  attribute  to 
the  devil  that  which  God  performs  by  his  servants,  to  oppose 
the  known  truth  of  God,  and  hold  it  in  unrighteousness,  are 
sins  which  are  very  seldom  forgiven ;  because  they  either  pro 
ceed  from  blindness  and  hardness  of  heart,  or  else  produce 
both,  and  provoke  God  to  deliver  up  those  who  are  guilty  of 
them  to  the  errors  of  a  depraved  and  corrupted  mind.  To 
call  our  blessed  Saviour  a  demoniac,  is  to  resolve  to  have  no 
Saviour ;  not  to  acknowledge  him  in  the  fulness  of  that 
Spirit  of  which  we  must  all  receive  in  order  to  salvation,  is  to 
reject  all  forgiveness.  Lord,  it  is  thou  alone  who  art  my  sal 
vation  ;  it  is  from  thy  Spirit  alone  that  I  expect  my  grace 
and  my  justification.  Purify  me,  sanctify  me,  and  save  me ! 

31.  fl  There  came  then  his  brethren  and  his  mother,  and,  standing 
without,  sent  unto  him,  calling  him. 

What  priest  is  there  who  has  not  reason  to  apprehend  that 
his  relations,  how  holy  soever  they  may  be,  will  interrupt  him, 
at  least  in  the  exercise  of  his  ministry?  The  reservedness 
of  the  blessed  Virgin  is  very  admirable  and  instructive.  Her 
tenderness  toward  her  son  is  the  cause  of  her  coming ;  but 
her  modesty,  and  the  fear  of  interrupting  him,  hinder  her 
from  advancing  any  farther.  Parents  ought  with  great  dis- 


398  MARK. 

cretion  to  use  the  right  they  have  over  their  sons  who  are 
labourers  in  the  church.  They  properly  belong  no  more  to 
them,  but  to  God  and  to  Christ. 

32.  And  the  multitude  sat  about  him,  and  they  said  unto  him,  Behold, 
thy  mother  and  thy  brethren  without  seek  for  thee.  33.  And  he  answered 
them,  saying,  Who  is  my  mother,  or  my  brethren  ? 

It  is  better  for  a  priest  to  seem  to  have  too  little  tender 
ness  for  his  relations,  than  to  appear  to  have  too  much  fond 
ness  for  them.  This  outward  indifference  toward  the  best  of 
mothers,  is  a  great  lesson  for  ecclesiastics,  who  are  apt  to  be  too 
fondly  engaged  to  their  parents  by  the  ties  of  flesh  and  blood. 
On  how  many  occasions  do  those  who  enjoy  benefices  show 
too  great  a  regard  both  to  their  mothers  and  their  brethren, 
enriching  the  latter  at  the  blind  desire  of  the  former,  and  at 
the  expense  of  the  patrimony  of  the  poor !  Grant  us,  Lord, 
many  pastors,  ministers,  and  missionaries,  who  may  be  able 
to  say  in  thy  Spirit,  "  Who  is  my  mother,  or  my  brethren  ?" 

34.  And  he  looked  round  about  on  them  which  sat  about  him,  and 
said,  Behold  my  mother  and  my  brethren !  35.  For  whosoever  shall 
do  the  will  of  God,  the  same  is  my  brother,  and  my  sister,  and  mother. 

Nothing  joins  us  more  closely  to  Christ  than  the  perform 
ing  the  will  of  God.  He  who  does  it  to  the  end,  contracts 
an  eternal  alliance  with  God  as  his  Father,  with  Christ  as  his 
Brother,  with  angels  and  all  the  blessed  spirits  as  his  breth 
ren  and  sisters,  and  with  the  heavenly  Jerusalem  as  his  mo 
ther.  Whoever  hears  the  word  of  God,  with  no  other  intent 
but  to  obey  it,  has  already  done  the  will  of  God  in  his  heart. 
A  beneficed  person,  who  feeds  the  poor  according  to  his  duty, 
and  is  himself  fed  of  their  substance,  in  looking  upon  them 
ought  to  say,  with  joy  on  one  account,  and  with  gratitude  on 
another,  "Behold  my  mother  and  my  brethren  !" 


CHAPTER    IV.  397 


CHAPTER    IV. 

I 

SECT.  I. — THE   PARABLE   OF   THE   SOWER. 

1.  AND  he  began  again  to  teach  by  the  sea  side :    and  there  was 
gathered  unto  him  a  great  multitude,  so  that  he  entered  into  a  ship,  and 
sat  in  the  sea  ;  and  the  whole  multitude  was  by  the  sea  on  the  land. 

There  are  few  besides  the  common  sort  of  people  who  are 
not  tired  with  hearing  the  word  of  God.  He  who  chooses 
such  a  place  as  this  to  preach  in,  little  values  the  rank  and 
quality  of  his  auditors ;  but  then  he  finds  among  them  more 
true  lovers  of  God's  word.  The  finest  talent  for  preaching 
which  ever  appeared  in  the  world  was  no  doubt  that  of  Christ ; 
and  yet  he  has  only  a  bark  for  his  pulpit,  poor  country  pea 
sants  for  his  audience,  and  the  sea  shore  for  the  place  of 
assembly. 

2.  And  he  taught  them  many  things  by  parables,  and  said  unto  them 
in  his*  doctrine,     [Fr.  way  of  instructing.] 

Christ,  and  those  who  speak  by  his  Spirit,  have  a  peculiar 
way  of  instructing,  very  different  from  that  of  the  preachers 
of  the  world.  Impart,  Lord,  this  way  of  instructing  to  those 
whose  business  it  is  to  feed  thy  people  with  thy  word !  Vouch 
safe  to  send  them,  not  vain  declaimers,  but  charitable  fathers, 
real  teachers  of  Christian  righteousness,  faithful  interpreters 
of  thy  law  and  thy  doctrines,  who  may  be  always  intent  on 
instructing  others,  and  not  on  making  themselves  admired ! 

3.  Hearken  ;  Behold,  there  went  out  a  sower  to  sow :     4.  And  it  came 
to  pass,  as  he  sowed,  some  fell  by  the  way  side,  and  the  fowls  of  the  air 
came  and  devoured  it  up. 

A  pastor,  a  preacher,  is  a  workman  hired  and  sent  out  to 
sow  the  field  of  God ;  that  is,  to  instruct  souls  in  the  truths 
of  the  gospel.  This  workman  sins,  (1.)  When,  instead  of 
going  to  the  field,  he  absents  himself  from  it ;  nothing  being 
more  agreeable  to  natural  and  divine  law  than  for  a  servant 
to  obey  his  master,  for  a  seedsman  to  be  in  the  field  for  which 
he  is  hired,  and  whither  he  is  sent  to  sow.  He  sins,  (2.) 
When  he  stays  in  the  field,  but  does  not  sow.  (3.)  When  he 

VOL.  I.— 34 


398  MAR  K. 

changes  his  master's  seed,  and  sows  bad  instead  of  good. 
(4.)  When  he  affects  to  cast  it  on  the  highway.  Is  not  this 
what  they  do  who  love  to  preach  only  before  those  they  call 
people  of  fashion,  given  up  entirely  to  the  vanity  and  other 
passions  of  the  age,  and  very  little  disposed  to  profit  by  the 
divine  word  ? 

5.  And  some  fell  on  stony  ground,  where  it  had  not  much  earth  ;  and 
immediately  it  sprang  up,  because  it  had  no  depth  of  earth  :  6.  But 
when  the  sun  was  up,  it  was  scorched ;  and  because  it  had  no  root  it 
withered  away. 

This  workman  sins,  (5.)  When  he  fixes  on  stony  ground, 
from  whence  there  is  little  hope  of  receiving  any  fruit.  If 
interest,  inclination,  the  spirit  of  amusement,  or  self-satisfac 
tion  determine  a  pastor  to  attend  chiefly  on  such  souls  who 
seek  not  God,  and  whose  virtue  has  no  depth,  he  has  but  little 
regard  to  his  Master's  profit.  Men  ought  not,  indeed,  to  ex 
clude  any  sort  of  ground,  because  Christ  would  have  them 
preach  to  all,  and  because  they  do  not  know  the  heart;  but 
then  they  ought  not  to  choose  and  prefer  one  sort  before 
another,  for  fear  of  being  guilty  of  a  criminal  affection  and 
respect  of  persons. 

7.  And  some  fell  among  thorns,  and  the  thorns  grew  up,  and  choked 
it,  and  it  yielded  no  fruit. 

It  is  a  (6th)  defect,  not  to  take  care  to  pick  out  the  stones, 
not  to  pluck  up  the  thorns  which  are  in  the  field.  The  sower 
complains  of  the  barrenness  of  the  field;  and  perhaps  the 
field  will  complain,  at  the  tribunal  of  God,  of  the  negligence 
of  the  sower,  in  not  preparing  and  cultivating  it  as  he  ought. 
How  many  ungrateful  and  barren  fields  are  there  !  And  who 
can  say  that  his  own  heart  is  not  such  in  respect  of  the 
divine  seed  ? 

8.  And  other  fell  on  good  ground,  and  did  yield  fruit  that  sprang  up 
and  increased;  and  brought  forth,  some  thirty,  and  some   sixty,  and 
some  a  hundred. 

A  (Tth)  defect  is,  the  not  endeavouring  to  make  the  seed 
in  the  good  ground  yield  fruit  in  proportion  to  its  goodness. 
It  is  a  very  great  degree  of  knowledge  to  discover  the  measure 
of  grace  conferred  on  every  soul,  to  give  them  in  proportion 
that  application,  instruction,  and  counsel  which  are  proper 


CHAPTER    IV.  39v) 

for  them,  to  show  them  the  way  of  perfection  as  far  as  their 
grace  calls  them,  and  to  cause  them  to  make  all  the  use 
which  they  ought  of  the  truths  of  the  gospel.  How  few 
souls  are  there  who  are  faithful,  and  bring  forth  all  the  fruit 
which  they  ought !  How  few  perfect  guides  are  there,  who 
thoroughly  understand  the  art  of  conducting  souls  in  the 
ways  of  God ! 

9.  And  he  said  unto  them,  He  that  hath  ears  to  hear,  let  him  hear. 

He  alone  hears  the  gospel  as  he  ought  who  puts  it  in  prac 
tice  ;  and  no  one  can  practise  it  unless  Jesus  Christ  cause 
him  to  do  it.  Let  all  the  world  confess,  that  it  is  God  who 
gives  these  ears  of  the  heart,  without  which  none  can  accom 
plish  his  law :  to  the  end,  that  those  who  have  received  them 
may  bless  God  for  this  free  gift ;  and  that  those  who  have  not 
may  humble  themselves,  and  have  recourse  to  him  in  order  to 
obtain  them. 

10.  And  when  he  was  alone,  they  that  were  about  him  with  the  twelve 
asked  of  him  the  parable. 

God  would  have  us  address  ourselves  to  him  in  order  to 
understand  the  Scriptures ;  and  it  is  for  this  very  reason  that 
they  have  some  obscurity.  It  is  likewise  to  subdue  the  pride 
of  man  by  labour  and  study,  to  take  off  his  disgust  by  variety, 
and  to  make  him  sensible,  that  to  understand  the  language 
of  God  he  stands  in  need  of  a  light  superior  to  reason.  In 
our  reading  the  Scripture,  let  us  frequently  ask  his  Spirit, 
and  not  trust  to  our  own,  which  is  but  darkness. 

11.  And  he  said  unto  them,  Unto  you  it  is  given  to  know  the  mystery 
of  the  kingdom  of  God:  but  unto  them  that  are  without,  all  these,  things 
are  done  in  parables : 

Do  we  sufficiently  prize  this  precious  gift  of  faith  and  evan 
gelical  doctrine,  and  this  preference  on  which  our  eternal 
happiness  depends  ?  Is  our  fidelity  answerable  thereto  ?  Let 
us  be  very  far  from  insulting  them  that  are  without;  it  is  the 
mercy  of  God  which  alone  makes  us  to  differ ;  his  light  was 
no  more  due  to  us  than  to  others,  and  it  may  be  taken  from 
us  and  given  to  them.  The  truths  of  the  church  appear  to 
those  who  are  without  no  other  than  unintelligible  parables. 


400  MAKK. 

Let  them  but  enter  into  the  church,  and  its  light  will  soon 
open  their  understanding  and  their  heart. 

12.  That  seeing  they  may  see,  and  not  perceive ;  and  hearing  they 
may  hear,  and  not  understand ;  lest  at  any  time  they  should  be  converted, 
and  their  sins  should  be  forgiven  them. 

Terrible,  but  just  and  adorable,  is  this  conduct  of  God 
toward  those  who  have  deserved  to  be  left  to  themselves. 
This  dereliction  has  several  degrees.  The  first  is,  their  being 
abandoned  to  their  own  darkness.  The  second,  their  not 
being  able  to  understand  the  truths  of  salvation.  The  third, 
their  not  obeying  them.  The  fourth,  their  remaining  in  their 
sins.  And  the  fifth,  their  being  condemned.  God  is  pleased 
to  give  examples  of  this,  to  the  end  that  the  children  of  pro 
mise  may  know  how  much  they  owe  to  grace.  It  is  a  mistake 
to  imagine,  that  whatever  appears  most  severe  and  rigorous 
in  the  conduct  of  God  ought  to  be  concealed  from  Christians. 
He  himself  instructs  us  in  it,  on  purpose  that  we  should  take 
great  notice  of  it  on  proper  occasions,  and  glorify  him  on  the 
account  of  all  the  good  we  do,  and  of  all  the  evil  which  we 
avoid. 

13.  And  he  said  unto  them,  Know  ye  not  this  parable?  and  how  then 
will  ye  know  all  parables  ? 

Jesus  Christ  is  very  careful  to  make  his  apostles  sensible 
how  incapable  they  naturally  are  of  understanding  the  Scrip 
tures  and  mysteries,  to  the  end  that  they  might  not  ascribe  to 
themselves  that  knowledge  of  them  which  he  should  one  day 
confer  upon  them.  He  here,  by  intimation,  shows  the  extent 
of  that  knowledge  of  the  Scriptures  which  the  ministers  of 
the  gospel  ought  to  have,  in  order  to  awaken  their  attention, 
to  excite  in  them  a  desire  to  be  instructed  therein,  and  to 
make  them  apprehend  how  much  they  stand  in  need  of  him  to 
this  end. 

14.  T[  The  sower  soweth  the  word. 

The  word  of  God  is  the  seed  of  salvation.  Had  we,  at  the 
time  of  hearing  the  word  preached,  but  this  truth  before  our 
eyes,  That  it  is  the  word  of  God,  and  that  this  word  is  the 
seed  of  salvation,  could  we  possibly  receive  it  with  a  faith  so 


CHAPTER    IV.  401 

weak  and  languishing,  and  a  heart  so  little  prepared?  The 
minister  sows  nothing  but  the  word;  the  invisible  sower  sows 
even  the  good-will  itself,  and  causes  the  seed  to  spring  up 
therein,  and  bring  forth  fruit. 

15.  And  these  are  they  by  the  way  side,  where  the  word  is  sown ;  but 
when  they  have  heard,  Satan  cometh  immediately,  and  taketh  away  the 
word  that  was  sown  in  their  hearts. 

It  is  very  dangerous  for  a  man  to  have  once  laid  his  heart 
open  to  the  devil,  by  the  love  of  the  world,  which  is  the  high 
way,  and  by  a  habit  of  sin ;  truth  does  not  often  find  any 
more  admittance  there.  Truth  is  no  other  than  a  trust ;  and 
we  are  persons  intrusted  with  all  those  truths  which  are  de 
livered  to  us.  "Whoever,  through  the  love  of  the  world  and 
sin,  permits  this  trust  to  be  taken  away  from  him,  must  give 
an  account  thereof  proportionable  to  the  sacredness  of  this 
word.  Do  thou  thyself,  0  Lord,  vouchsafe  to  preserve  in  me 
this  depositum  of  evangelical  truths ;  and  to  give  me  humility, 
which  is  the  guardian  of  them ! 

16.  And  these  are  they  likewise  which  are  sown  on  stony  ground ; 
who,  when  they  have  heard  the  word,  immediately  receive  it  with  glad 
ness  ;    17.  And  have  no  root  in  themselves,  and  so  endure  but  for  a  time : 
afterward,  when  affliction  or  persecution  ariseth  for  the  word's  sake,  im 
mediately  they  are  offended. 

Whoever  has  not  the  root  of  charity,  has  no  other  than  a 
stony  heart  for  the  word  of  God.  The  brightness  of  truth 
may  cause  some  joy  and  gladness  for  a  time ;  but  if  grace  be 
wanting,  and  a  man  must  renounce  the  conveniences  of  life, 
then  truth  becomes  odious,  and  is  an  occasion  of  sin.  Those 
truths  which  should  give  us  life,  give  us  death,  when  the  love 
of  truth  itself  does  not  reign  in  our  heart.  Men  ought  to  re 
joice  with  humility  at  the  knowledge  of  the  truth.  The  weak 
ness  under  which  they  find  themselves,  in  times  of  trial  and 
temptation,  on  the  account  of  the  truth,  is  often  the  punishment 
of  that  vain  joy  and  ostentation  with  which  they  gloried  in  it. 

18.  And  these  are  they  which  are  sown  among  thorns  ;  such  as  hear 
the  word,  19.  And  the  cares  of  this  world,  and  the  deceitfulness  of 
riches,  and  the  lusts  of  other  things  entering  in,  choke  the  word,  and  it 
becometh  unfruitful. 

When  the  word  of  God  has  caused  some  good  desires  to 

34*  2  A 


402  MARK. 

spring  up  in  the  heart,  they  continue  fruitless  and  without 
effect,  if  a  man  open  it  to  the  passions  and  lusts  of  the  world. 
To  profit  by  good  desires,  it  is  not  sufficient  that  the  heart  be 
not  hardened  by  sinful  habits ;  it  must  also  be  in  a  condition 
to  apply  itself  to  divine  things,  and  to  make  use  of  the  means 
of  salvation,  prayer,  reading,  sacraments,  etc.  The  world  is 
full  of  people  whose  hearts  seem  to  be  open  to  every  thing 
which  is  good,  and  shut  against  every  sin;  but  they  being 
likewise  open  to  the  things  of  the  world,  take  their  fill  of 
them,  and  are  lost.  To  open  only  the  bodily  ear  to  the  word 
of  God,  is  not  properly  to  hear  it ;  it  is  the  ear  of  the  heart 
which  we  must  open  to  it ;  it  is  in  obeying  it  that  we  must 
receive  it. 

20.  And  these  are  they  which  are  sown  on  good  ground  ;  such  as  hear 
the  word,  and  receive  it,  and  bring  forth  fruit,  some  thirtyfold,  some  sixty, 
and  some  a  hundred. 

Those  profit  by  the  word  who  hear  it  with  joy,  retain  it 
with  fidelity,  and  practise  it  with  zeal.  The  several  degrees 
of  bringing  forth  fruit  here  mentioned,  denote  as  many  several 
degrees  of  charity,  as  many  different  states  of  the  Christian 
life,  and  as  many  employments  or  talents  more  or  less  profit 
able,  more  or  less  proper  for  piety,  and  more  or  less  meritori 
ous,  (in  God's  account.)  To  bear  a  hundredfold  for  one  is 
the  state  of  perfection.  It  is  a  very  great  happiness  to  be 
called  hereto,  provided  a  man  be  faithful  in  observing  every 
thing  which  the  perfection  of  this  state  requires.  Sometimes 
sixty  is  better  than  a  hundred  for  some  certain  souls ;  for  a 
middle  state,  all  the  duties  whereof  a  man  performs  exactly, 
is,  without  comparison,  surer  than  a  more  elevated  one,  where 
the  fidelity  does  not  rise  in  proportion  to  the  height. 

SECT.  II. — THE   CANDLE    UNDER   A   BUSHEL.— HE   WHO   HATH 
SHALL    HAVE   MORE. 

21.  fl  And  he  said  unto  them,  Is  a  candle  brought  to  be  put  under  a 
bushel,  or  under  a  bed?  and  not  to  be  set  on  a  candlestick? 

Truth  will  not  be  stifled.  The  knowledge  of  our  duty  must 
not  be  unprofitable,  nor  our  talents  without  fruit.  They  must 
all  be  employed  for  the  church.  Let  us  bear  witness  to  the 


CHAPTER   IV.  403 

truth  whenever  there  is  occasion,  and  make  our  faith  evident 
by  our  good  works.  This  is  the  way  whereby  every  one  may 
set  the  candle  on  the  candlestick.  A  man  may  hide  from  the 
world  some  good  works;  but  a  Christian  life  is  a  lamp  which 
ought  to  be  seen  by  everybody ;  a  public  testimony  which  we 
owe  to  our  faith,  and  an  example  which  the  church  requires 
of  us. 

22.  For  there  is  nothing  hid,  which  shall  not  be  manifested ;  neither 
was  any  thing  kept  secret,  but  that  it  should  come  abroad. 

The  doctrine  of  Jesus  Christ  has  nothing  in  it  which  fears 
the  light ;  it  is  itself  the  light  which  must  enlighten  the  world. 
It  is  the  property  of  heretics  and  libertines  to  propagate  their 
tenets  in  secret.  Every  thing  is  brought  to  light  sooner  or 
later.  The  humble  person  conceals  his  virtue  in  this  life,  but 
God  will  disclose  it  at  the  day  of  eternity.  The  hypocrite 
hides  his  wickedness  here,  but  he  shall  suffer  an  eternal  con 
fusion  for  it  in  the  sight  of  heaven  and  earth. 

23.  If  any  man  have  ears  to  hear,  let  him  hear. 

"Whoever  has  the  ears  of  concupiscence  to  hear  the  things 
of  the  world,  and  to  fill  his  heart  therewith,  has  not  the  ears 
of  charity  to  understand  the  truths  of  salvation.  He  who  has 
these,  ought  to  humble  himself,  and  return  thanks  for  a  pre 
ference  which  he  by  no  means  deserves.  He  who  has  them 
not  as  yet,  ought  to  humble  himself  and  pray,  in  confidence 
that  Christ  has  merited  them  for  him. 

24.  And  he  said  unto  them,  Take  heed  what  ye  hear.     "With  what  mea 
sure  ye  mete,  it  shall  be  measured  to  you ;  and  unto  you  that  hear  shall 
more  be  given. 

Whether  God  speak  to  us  by  the  general  truths  of  the  gos 
pel,  or  do  it  by  opening  our  understanding  and  heart  to  some 
particular  truth,  it  is  both  a  respect  due  to  him,  and  a  thing 
necessary  to  our  own  salvation,  to  give  good  heed  to  that 
which  he  requires  of  us.  If  a  man  would  not  deceive  himself, 
he  must  receive  the  truths  and  inspirations  in  their  full  extent, 
and  not  restrain  them  through  fear  of  being  obliged  to  do  too 
much.  The  reward  will  be  answerable  to  the  fidelity:  if  we 
are  sparing  toward  him,  he  will  be  so  toward  us.  Let  us  love 


404  MARK. 

and  serve  him  without  measure,  who  will  give  himself  without 
measure  to  us.  Let  us  do  ever  so  much,  there  can  be  no 
manner  of  comparison  between  that  which  we  do  for  God,  and 
that  which  God  prepares  for  us. 

25.  For  he  that  hath,  to  him  shall  be  given ;  and  he  that  hath  not, 
from  him  shall  be  taken  even  that  which  he  hath. 

The  good  use  of  knowledge  and  grace  draws  down  more ; 
the  ill  use  leads  to  blindness  and  hardness  of  heart.  The  one 
is  an  effect  of  grace  itself;  the  other,  an  effect  of  a  depraved 
will.  A  faithful  soul  has  a  great  treasure.  The  riches  which 
it  heaps  up  have  scarce  any  bounds,  because  it  puts  none  to 
its  fidelity.  A  base  and  slothful  soul  grows  poorer  every  day, 
until  it  is  stripped  of  all.  Who  can  tell  the  prodigious  stock 
which  is  acquired  by  an  evangelical  labourer,  a  zealous  mis 
sionary,  who  crosses  the  seas  on  purpose  to  seek  souls  whom 
he  may  convert,  and  is  intent  on  nothing  but  the  salvation  of 
sinners !  The  greater  his  grace  is,  the  more  it  increases  by 
labour.  Oh  how  happy  and  holy  is  this  usury  of  a  faithful  soul ! 

SECT.  III. — THE    SEED    CAST    INTO   THE    GROUND. — THE   GRAIN 
OF   MUSTARD    SEED. 

26.^  And  he  said,  So  is  the  kingdom  of  God,  as  if  a  man  should  cast 
seed  into  the  ground ;  27.  And  should  sleep,  and  rise  night  and  day, 
and  the  seed  should  spring  and  grow  up,  he  knoweth  not  how.  28.  For 
the  earth  bringeth  forth  fruit  of  herself;  first  the  blade,  then  the  ear, 
after  that  the  full  corn  in  the  ear. 

Christ  himself  cast  the  seed  of  the  word  from  which  his 
church  sprung  up,  and  he  formed  it  himself  after  a  conspicuous 
manner,  by  the  preaching  and  miracles  of  the  apostles,  and 
by  the  blood  of  the  martyrs  of  the  first  ages.  He  seemed,  as 
it  were,  to  sleep  in  the  following  ages,  while  it  continued  to 
grow  up  insensibly,  during  the  night  of  adversity  and  the  day 
of  prosperity.  How  adorable  is  thy  conduct,  0  my  Saviour, 
in  the  establishment  of  thy  kingdom ;  and  how  admirable  are 
the  secret  operations  of  thy  grace  in  those  souls  which  thou 
formest  for  heaven !  Grace  has  its  different  ages  and  gradual 
increase, — its  growth  is  imperceptible.  When  a  soul  is  once 
arrived  at  that  measure  of  age  and  fulness,  according  to  which 


CHAPTER   IV.  405 

Christ  is  to  be  formed  in  it,  then  God  withdraws  it  from  the 
world. 

29.  But  when  the  fruit  is  brought  forth,  immediately  he  putteth  in  the 
sickle,  because  the  harvest  is  come. 

As  Jesus  Christ  himself  cast  the  seed  into  the  ground,  so 
he  will  also  himself  reap  the  harvest  at  the  general  judgment. 
How  fearful  ought  we  to  be,  lest  we  should  let  the  time  of 
harvest  come  before  that  of  our  ripeness,  death  before  the 
conversion  of  our  hearts,  and  judgment  before  the  perform 
ance  of  good  works!  How  terrible  will  this  voice  be,  The 
harvest  is  come  to  those  who  shall  then  be  only  in  the  blade, 
or  in  an  imperfect  ear !  My  God,  vouchsafe  to  ripen  thy 
fruit  thyself;  render  me  worthy  to  be  of  that  good  grain 
which  is  to  be  offered  up  to  thee  as  the  fruit  of  eternity ! 

30.  fl  And  he  said,  Whereunto  shall  we  liken  the  kingdom  of  God?  or 
with  what  comparison  shall  we  compare  it  ? 

How  amiable  is  this  carefulness  of  the  Son  of  God !  How 
instructive  to  the  ministers  of  his  word  !  He  is  not  solicitous 
in  seeking  fine  turns  of  eloquence  to  charm  the  minds  of  his 
auditors,  nor  in  drawing  such  representations,  descriptions,  or 
comparisons  as  may  surprise  them :  he  studies  only  to  make 
himself  understood,  to  instruct  to  advantage,  to  give  true 
ideas  of  faith  and  piety,  and  to  find  out  such  expressions  as 
may  render  necessary  truths  easy  and  intelligible  to  the  mean 
est  capacities.  This  is  what  must  be  imitated. 

31.  It  is  like  a  grain  of  mustard  seed,  which,  when  it  is  sown  in  the 
earth,  is  less  than  all  the  seeds  that  be  in  the  earth :     32.  But  when  it  is 
sown,  it  groweth  up,  and  becometh  greater  than  all  herbs,  and  shooteth 
out  great  branches ;  so  that  the  fowls  of  the  air  may  lodge  under  the 
shadow  of  it. 

That  grace  which  in  its  beginning  is  the  least,  may  be  the 
greatest  when  it  comes  to  its  full  growth :  insomuch  that  he 
who  has  it  will  become  superior  even  to  those  who  were  ad 
vanced  the  highest  in  perfection.  Happy  those  souls  who, 
being  no  longer  scandalized  at  what  appears  low,  imperfect, 
and  contemptible  in  the  church,  now  lodge  under  the  shadow 
of  it  with  the  joy  of  faith !  Extend,  Lord,  the  branches  of 
this  plant,  which  thou  hast  watered  with  thy  blood :  let  it  fill 
the  whole  earth :  let  it  gather  under  its  shade  those  whom  the 


406  MARK. 

pride  of  error  or  the  delusions  of  false  pastors  does  yet  keep 
at  a  distance  from  it ! 

33.  And  with  many  such  parables  spake  he  the  word  unto  them,  as 
they  were  able  to  hear  it. 

A  man  must  adapt  himself  to  the  capacity  of  those  whom 
he  instructs.  He  need  not  fear  stooping  too  low,  when  he 
considers  himself  as  the  dispenser  of  the  mysteries  of  abased 
wisdom.  The  gospel  is  more  for  the  poor  and  simple  than 
for  the  refined  wits  ;  and  yet  a  minister  thereof  is  sometimes, 
as  one  may  say,  afraid  of  being  understood  by  the  simple, 
lest  he  should  not  be  admired  by  the  learned. 

34.  But  without  a  parable  spake  he  not  unto  them :  and  when  they 
were  alone,  he  expounded  all  things  to  his  disciples. 

The  true  disciples  of  the  truth  partake  of  her  greatest  se 
crets.  Whenever  she  seems  to  hide  herself,  it  is  in  order  to 
humble  those  lofty  spirits  who  are  puffed  up  with  their  own 
knowledge ;  to  make  them  sensible  how  much  they  stand  in 
need  of  her  illumination  ;  to  oblige  her  children  to  have  re 
course  to  her  spirit ;  and  to  cause  them  to  adore  her  judg 
ments  upon  the  one,  and  her  mercy  toward  the  other. 


SECT.  IV. — THE   STORM   APPEASED. 

35.  And  the  same  day,  when  the  even  was  come,  he  saith  unto  them, 
Let  us  pass  over  unto  the  other  side.  36.  And  when  they  had  sent  away 
the  multitude,  they  took  him  even  as  he  was  in  the  ship.  And  there 
were  also  with  him  other  little  ships.  37.  And  there  arose  a  great  storm 
of  wind,  and  the  waves  beat  into  the  ship,  so  that  it  was  now  full. 

When  a  man  walks  with  too  much  confidence,  temptation 
rises  on  a  sudden,  and  his  heart  would  certainly  be  over 
whelmed  by  it,  if  God  did  not  stretch  forth  his  hand  to  sustain 
it.  By  being  in  the  ship,  that  is  to  say,  in  the  church,  with 
Christ  and  his  apostles,  we  are  not  in  a  state  of  perfect 
safety,  and  secure  from  all  temptations.  The  waves  of  heresy 
toss  it  from  without ;  but  the  corruption  of  manners  within, 
like  the  water  which  beat  into  this  ship,  puts  it  in  much 
greater  danger  of  perishing.  This  corrupt  Water  shall  be 
cast  out,  and  the  ship  will  then  arrive  safe  in  the  harbour. 

38.  And  he  was  in  the  hinder  part  of  the  ship,  asleep  on  a  pillow: 


CHAPTER    IV.  407 

and  they  awake  him,  and  say  unto  him,  Master,  carest  thou  not  that  we 
perish? 

If  Jesus  Christ  seem  to  be  asleep  in  times  of  persecution 
or  temptation,  it  is  only  to  oblige  us  to  apply  ourselves  to 
him,  and  to  lay  before  him  our  danger  with  fervency  and  con 
fidence.  Jesus  sleeps,  indeed,  but  his  heart  continually 
watches  over  his  disciples  and  his  church.  When  the  church 
is  in  great  straits  he  expects  to  be  awakened,  that  is,  invoked 
with  the  loud  cries  of  charity,  and  the  importunity  of  prayer. 
It  is  to  the  prayers  and  groans  of  the  church  that  he  vouch 
safes  to  grant  peace  and  a  calm.  Nothing  is  more  grateful 
to  him  than  this  complaint  of  his  true  disciples  and  of  holy 
bishops,  which  shows  their  concern  for  the  church,  their  com 
passion  on  its  evils,  and  their  confidence  in  him. 

39.  And  he  arose,  and  rebuked  the  wind,  and  said  unto  the  sea,  Peace, 
be  still.     And  the  wind  ceased,  and  there  was  a  great  calm. 

When  passions  the  most  violent,  temptations  the  most  dan 
gerous,  and  the  dread  of  the  greatest  evils,  put  our  hearts  in 
the  most  perilous  condition,  why  do  we  not  fly  to  Him  whose 
almighty  will  can  quiet  and  allay  all  in  a  moment  ?  The  true 
idea  of  grace  is  this — God  wills  our  obedience,  and  he  is 
obeyed ;  he  commands,  and  every  thing  is  done ;  he  speaks 
with  authority,  and  all  things  are  subject  to  him.  0  Jesus, 
the  only  refuge  of  those  who  are  tempted,  the  strength  of 
the  weak,  and  the  sole  hope  of  thy  church,  thou  seest  its 
afflictions,  its  troubles,  and  all  its  wants :  pronounce  but  over 
it  this  word  of  peace  which  calms  all  in  an  instant,  and  peace 
will  immediately  be  restored  to  it ! 

40.  And  he  said  unto  them,  Why  are  ye  so  fearful  ?  how  is  it  that  ye 
have  no  faith  ? 

After  a  temptation  is  overcome,  let  every  one  consider 
whether  he  has  not  reason,  (1.)  To  reproach  himself  for  his 
want  of  trust  and  confidence.  (2.)  To  condemn  the  cause 
of  it,  which,  perhaps,  was  want  of  faith.  God  is  so  good 
that  he  despises  not  a  faith  as  yet  weak,  refuses  not  imperfect 
prayers,  nor  rejects  and  discourages  a  heart  which  is  too  fear 
ful.  What  faith,  what  confidence  should  we  not  have,  did  we 


408  MARK. 

but  take  care  to  reflect  on  God's  conduct  toward  his  elect  in 
all  ages,  and  his  judgments  upon  their  enemies  ! 

41.  And  they  feared  exceedingly,  and  said  one  to  another,  What  man 
ner  of  man  is  this,  that  even  the  wind  and  the  sea  obey  him  ? 

(3.)  We  must,  in  the  next  place,  after  a  victory  over  temp 
tation,  with  fear  and  trembling  consider  the  danger  out  of 
which  we  have  been  delivered  by  Jesus  Christ.  (4.)  We  must 
retain  the  dread  of  it  in  our  hearts.  (5.)  We  must  willingly 
entertain  one  another  with  the  mercies  we  have  received  from 
God.  (6.)  We  must  adore  his  power  and  his  goodness. 
How  comfortable  and  edifying  would  it  be  to  see  Christians 
thus  entertain  one  another,  in  their  conversations,  with  the 
majesty  and  wonderful  works  of  God,  with  the  sovereign 
power  of  Christ  over  the  heart,  and  with  the  admirable  ex 
amples  of  obedience,  submission,  and  inviolable  adherence  to 
his  will,  wrought  by  his  Spirit  both  in  sinners  and  in  saints  ! 
God's  power  over  insensible  beings  is  set  before  us  in  the  gos 
pel,  as  no  more  than  an  emblem  or  representation  of  that 
which  he  exercises  over  rational  creatures.  Nothing  is  of 
greater  importance  than  to  be  thoroughly  convinced  of  this, 
which  is  the  ground  and  foundation  of  our  confidence. 


CHAPTER  V. 

SECT.  I. — THE   LEGION    OF    DEVILS    CAST   OUT. — THE   SWINE 
DROWNED. 

1.  AND  they  came  over  unto  the  other  side  of  the  sea,  into  the  country 
of  the  Gadarenes.  2.  And  when  he  was  come  out  of  the  ship,  imme 
diately  there  met  him  out  of  the  tombs  a  man  with  an  unclean  spirit, 

Hell  is  a  tomb  out  of  which  the  unclean  spirit  will  continu 
ally  come  forth,  until  the  judgment  of  God  shall  shut  him  up 
therein.  The  heart  of  an  unchaste  man  is  a  noisome  sepul 
chre,  in  which  he  is  himself  buried,  and  wherein  there  is  no 
thing  but  corruption  and  rottenness.  A  criminal  beauty  is  a 
whited  sepulchre,  which  insensibly  defiles  and  infects  those 
who  continue  near  it.  No  sin  so  entirely  possesses  the  whole 


CHAPTER  V.  409 

heart  as  that  of  uncleanness :  none  more  nearly  resembles 
the  possession  of  the  devil.  The  first  step  toward  a  deliver 
ance  from  it,  is  for  a  man  to  present  himself  before  Jesus : 
but  how  exceeding  difficult  is  it  for  him  to  come  out  of  his 
grave,  to  present  him  to  the  light,  there  to  lay  open  a  heart 
full  of  the  most  shameful  crime,  and  to  raise  a  soul  which  is 
become  altogether  earthy,  up  to  Him  who  is  purity  itself! 
This  is  the  work  of  thy  grace,  0  my  God  !  Cause  the  power 
of  it  to  shine  forth  in  the  destruction  of  this  vice,  so  con 
tagious  and  fatal ! 

3.  "Who  had  his  dwelling  among  the  tombs ;  and  no  man  could  bind 
him,  no,  not  with  chains : 

An  inveterate  habit  of  uncleanness  frequently  extinguishes 
all  the  principles  of  the  Christian  life ;  and  an  unchaste  soul 
dwells  in  its  body  as  in  a  loathsome  sepulchre,  where  there  is 
nothing  but  the  remains  of  worms  and  corruption.  This  is 
but  too  often  literally  true.  An  unchaste  person  is  a  mad 
man,  whom  every  thing  provokes,  whom  nothing  stops,  and 
who  will  not  bear  the  least  restraint. 

4.  Because  that  he  had  been  often  bound  with  fetters  and  chains,  and 
the  chains  had  been  plucked  asunder  by  him,  and  the  fetters  broken  in 
pieces :  neither  could  any  man  tame  him. 

Natural  physic  is  by  no  means  capable  of  curing  an  un 
chaste  person, — a  heavenly  Physician  must  be  employed. 
We  may,  indeed,  remove  from  him  the  occasions  of  his  sin, 
or  bind  him  hand  and  foot ;  but  nothing  but  the  Spirit  of 
God  alone  can  make  itself  absolute  master  of  the  heart 
wherein  lust  reigns.  Were  this  violent  passion  no  more  than 
a  chain  of  iron,  another  person  might  be  able  to  manage  it ; 
but  as  it  is,  nothing  but  the  Spirit  and  will  of  God  can  break 
this  chain  of  flesh  and  blood,  which  the  unchaste  man  has 
made  for  himself  of  his  depraved  will. 

5.  And  always,  night  and  day,  he  was  in  the  mountains,  and  in  the 
tombs,  crying,  and  cutting  himself  with  stones. 

This  passion  renders  a  man  brutish,  robs  him  of  his  rest  by 
night,  gives  him  a  continual  uneasiness  all  the  day,  carries 
him  into  the  excesses  of  rage  and  fury,  and  drives  him  even 
into  contrary  extremes.  How  heavy  and  insupportable  is  the 

VOL.  L— 35 


410  MARK. 

yoke  of  sin !  How  cruel  a  tyrant  is  the  love  of  the  crea 
tures  !  There  is  no  pleasure  but  in  bearing  the  amiable  yoke 
of  thy  law,  0  my  God ;  there  is  no  true  rest  to  be  found  but 
only  in  thy  love. 

6.  But  when  he  saw  Jesus  afar  off,  he  ran  and  worshipped  him,  7. 
And  cried  with  a  loud  voice,  and  said,  What  have  I  to  do  with  thee, 
Jesus,  tliou  Son  of  the  most  high  God?  I  adjure  thee  by  God,  that  thou 
torment  me  not. 

At  how  great  a  distance  soever  from  salvation  an  obstinate 
sinner  may  be,  yet  when  Jesus  once  shows  himself  to  him  by 
the  saving  light  of  his  grace,  which  illuminates  the  under 
standing  and  gains  the  heart,  he  must  of  necessity  submit, 
he  must  run,  he  must  humble  himself,  and  adore  his  Saviour. 
A  man  can  never  leave  sin  without  violence ;  he  can  never 
root  up  an  evil  habit  but  nature  must  suffer  deeply.  She 
fights  against  grace ;  she  causes  the  flesh  to  strive  against  the 
Spirit,  and  will  against  will.  Whoever  loves  impurity  dreads 
to  be  delivered  from  it,  and  omits  nothing  to  continue  himself 
under  that  miserable  possession. 

8.  For  he  said  unto  him,  Come  out  of  the  man,  thou  unclean  spirit. 

Jesus  cannot  suffer  the  spirit  of  uncleanness  in  his  pre 
sence.  One  word  alone  of  his,  that  is  to  say,  one  grace  of 
our  blessed  Saviour,  decides  the  combat  between  the  two  men, 
and  renders  the  new  man  victorious.  No  unclean  spirit  what 
ever  can  hold  out  against  the  Holy  Spirit ;  no  rebellious  will 
can  be  disobedient  to  the  will  of  God,  when  he  commands  as 
God.  Command,  Lord,  this  unclean  spirit,  which  reigns  in 
the  world  and  in  the  sinner,  and  both  the  world  and  the  sin 
ner  will  immediately  change  their  nature ! 

9.  And  he  asked  him,  What  is  thy  name  ?  And  he  answered,  saying, 
My  name  is  Legion :  for  we  are  many. 

Uncleanness  is  rather  a  multitude  of  vices  than  one  parti 
cular  sin.  It  does  not  belong  to  all  persons  to  discourse  with 
the  unclean  spirit ;  none  but  the  Holy  One  of  God  can  do  it 
without  danger  of  being  infected  thereby.  He  speaks  to  him 
with  the  authority  of  a  judge,  and  the  church  does  so  in  his 
name,  because  he  has  given  her  power  to  judge  the  world, 
and  the  prince  of  the  world.  The  sin  of  uncleanness  is  very 


CHAPTER  V.  411 

rarely  without  accomplices.  It  is  the  duty  of  a  spiritual 
guide  to  examine  sinners  upon  this  point  with  prudence  and 
caution. 

10.  And  he  besought  him  much  that  he  would  not  send  them  away 
out  of  the  country. 

The  devil  takes  delight  in  the  souls  which  he  has  for  a  long 
time  possessed.  It  is  a  very  dangerous  illusion,  not  to  break 
with  this  sin  entirely  and  without  reserve.  To  be  willing  to 
enter  into  a  sort  of  composition  with  lust,  and  not  to  fly  all 
the  occasions  of  it,  is  to  be  willing  to  settle  in  the  very  region 
and  country  of  sin.  He  deceives  himself  who  pretends  that 
an  impure  love  will  ever  be  changed  into  an  honest  and  inno 
cent  familiarity.  The  devil  is  not  much  concerned,  provided 
he  can  but  maintain  some  small  correspondence  with  a  heart 
out  of  which  he  has  been  driven. 

11.  Now  there  was  there  nigh  unto  the  mountains  a  great  herd  of 
swine  feeding.     12.  And  all  the  devils  besought  him,  saying,  Send  us 
into  the  swine,  that  we  may  enter  into  them. 

How  many  are  there  in  the  world,  who,  after  the  example 
of  these  devils,  abstain  from  one  sin  only  in  order  to  commit 
another!  If  we  do  not  examine  ourselves  thoroughly,  we 
shall  easily  mistake  vices  for  virtues.  We  may  change  the 
object  without  changing  the  sinful  desire.  There  is  no  other 
way  to  turn  concupiscence  into  charity,  but  only  by  restoring 
God  to  his  proper  place,  which  has  been  usurped  by  the 
creature.  The  devil  has  no  power  to  hurt  man,  or  any  thing 
belonging  to  him,  without  God's  permission.  Being  only  the 
instrument  of  his  justice,  he  executes  nothing  but  by  the  order 
of  Christ  the  sovereign  Judge.  It  is  a  certain  sign  of  want 
of  faith  and  trust  in  God,  for  a -man  to  fear  the  devil,  any 
otherwise  than  as  his  slave  and  as  the  executioner  of  his  justice. 

13.  And  forthwith  Jesus  gave  them  leave.  And  the  unclean  spirits 
went  out,  and  entered  into  the  swine ;  and  the  herd  ran  violently  down, 
a  steep  place  into  the  sea,  (they  were  about  two  thousand,)  and  were 
choked  in  the  sea. 

God  often  grants  to  the  wicked,  through  a  motive  infinitely 
holy,  that  which  they  ask  for  a  criminal  end.  He  makes  use 
of  the  devil,  either  to  punish  sin  or  to  exercise  virtue ;  and, 


412  MARK. 

both  in  the  one  and  the  other,  he  makes  him  against  his  will 
subservient  to  his  glory.  When  the  devil  cannot  hurt  men 
in  their  persons,  he  endeavours  to  do  it  in  their  goods.  But 
when  he  thinks  he  hurts  a  Christian  most,  then  it  is  that  he 
is  sometimes  most  instrumental  in  promoting  his  salvation, 
either  in  curing  his  avarice  by  the  loss  of  his  goods,  or  in  tak 
ing  away  his  health  which  he  abused  against  God,  or  in  re 
moving  him  from  the  occasions  of  sin,  or  in  purifying  him 
from  his  imperfections  and  faults. 

14.  And  they  that  fed  the  swine  fled,  and  told  it  in  the  city,  and  in  the 
country.  And  they  went  out  to  see  what  it  was  that  was  done.  15.  And 
they  come  to  Jesus,  and  see  him  that  was  possessed  with  the  devil,  and 
had  the  legion,  sitting,  and  clothed,  and  in  his  right  mind ;  and  they 
were  afraid. 

When  a  man  is  delivered  from  his  evil  habits,  then  only  he 
possesses  his  soul  in  peace,  and  is  free  indeed.  If  an  in 
stance  of  some  extraordinary  conversion  serve  only  to  excite 
fear  and  trouble  in  a  soul  by  reason  of  some  temporal  interest, 
it  is  little  disposed  to  receive  any  spiritual  advantage  thereby. 
In  order  to  this,  a  man  must  worship  God,  enter  into  himself, 
examine  his  own  heart,  and  have  recourse  to  God  with  peace 
and  tranquillity  of  mind;  it  is  thus  that  he  ought  to  answer 
his  designs. 

16.  And  they  that  saw  it  told  them  how  it  befell  to  him  that  was  pos 
sessed  with  the  devil,  and  also  concerning  the  swine.  17.  And  they  began 
to  pray  him  to  depart  out  of  their  coasts. 

Whoever  loves  earthly  possessions  and  enjoyments,  will  not 
long  preserve  Christ  in  his  heart.  Alas,  there  are  but  too 
many  who  strive  to  part  with  Christ  by  parting  with  the  faith 
by  which  he  dwells  in  them,  and  which  does  not  well  agree 
with  their  passions !  The  carnal  man  shakes  with  fear,  when 
he  considers  that  grace  has  prevailed  with  some  souls  to  divest 
themselves  of  all  things.  He  dreads  that  grace  which  leaves 
a  man  nothing  but  his  God ;  but  how  miserable  is  the  heart 
to  which  its  God  is  not  sufficient ! 

18.  And  when  he  was  come  into  the  ship,  he  that  had  been  possessed 
with  the  devil  prayed  him  that  he  might  be  with  him. 

When  a  man  is  in  a  public  station,  he  ought  to  be  very 
cautious  of  taking  into  his  house,  or  admitting  to  the  sacred 


CHAPTER    V.  413 

ministry,  persons  who,  before  their  conversion,  have  led  a 
very  scandalous  life.  A  penitent  should  resolve  to  follow 
Christ  in  his  humiliations,  to  imitate  him  in  the  sacrifice  of 
Christian  virtues,  and  to  adhere  to  him  by  a  sincere  acknow 
ledgment,  and  by  all  the  ties  of  religion ;  but  he  must  not  think 
of  aspiring  to  that  state  which  belongs  only  to  the  innocent. 

19.  Howbeit  Jesus  suffered  him  not,  but  saith  unto  him,  Go  home  to 
thy  friends,  and  tell  them  how  great  things  the  Lord  hath  done  for  thee, 
and  hath  had  compassion  on  thee. 

God  sometimes  requires  of  a  person  newly  converted  no 
thing  but  a  grateful  acknowledgment  of  heart,  and  a  good 
example  in  his  family,  by  a  regular  life  and  conversation.  A 
great  measure  of  grace,  received  by  us  in  order  to  our  own 
sanctification,  ought  sometimes  also  to  be  made  instrumental 
toward  that  of  others.  The  grace  of  conversion  is  a  talent 
which  a  man  ought  to  improve  to  the  utmost,  in  making  known 
the  majesty  of  God,  the  inexhaustible  riches  of  his  mercy, 
and  the  power  of  his  grace.  One  cannot  better  .set  forth  his 
goodness  than  by  openly  making  a  very  great  acknowledgment 
of  his  benefits. 

20.  And  he  departed,  and  began  to  publish  in  Decapolis  how  great 
things  Jesus  had  done  for  him  :*  and  all  men  did  marvel.         [*  Fr.  The 
great  graces  he  had  received  of  Jesus.] 

A  thankful  heart  can  very  difficultly  confine  itself  within 
the  narrow  bounds  of  gratitude  prescribed  to  it.  There  are 
some  graces  which  are  proper  to  be  published ;  and  there  are 
others  which  ought  to  be  concealed.  It  is  just  to  publish 
those,  which,  being  preceded  by  heinous  sins,  cannot  be  as 
cribed  to  any  thing  but  the  pure  mercy  of  God,  and  which  are 
visibly  counterbalanced  by  our  demerits.  It  is  the  safer  way 
to  conceal  such  as  may  be  looked  on  as  the  reward  of  great 
fidelity,  in  making  a  good  use  of  those  which  a  man  has  re 
ceived  before.  The  glory  of  God,  and  the  advantage  of  our 
neighbour,  are  the  rules  to  be  observed  on  this  occasion. 
He  who  does  not  publish  them  of  his  own  accord,  when  they 
are  extraordinary  in  their  kind,  and  the  example  may  be  dan 
gerous  to  the  weak,  shelters  his  neighbour's  weakness  under 
the  veil  of  silence,  and  his  own  under  that  of  obedience. 

35* 


414  MARK. 

SECT.  II. — THE   BLOODY   ISSUE   HEALED. — THE   DAUGHTER   OF 
JAIRUS   RAISED. 

21.  And  when  Jesus  was  passed  over  again  by  ship  unto  the  other 
side,  much  people  gathered  unto  him ;  and  he  was  nigh  unto  the  sea. 
22.  And,  behold,  there  cometh  one  of  the  rulers  of  the  synagogue,  Jairus 
by  name ;  and  when  he  saw  him,  he  fell  at  his  feet,  23.  And  besought 
him  greatly,  saying,  My  little  daughter  lieth  at  the  point  of  death :  / 
pray  thee,  come  and  lay  thy  hands  on  her,  that  she  may  be  healed ;  and 
she  shall  live.  24.  And  Jesus  went  with  him ;  and  much  people  followed 
him,  and  thronged  him. 

We  pray  with  earnestness  for  a  person  whose  soul  is  ready 
to  quit  the  body;  and  we  look  with  indifference  upon  a  soul 
which  is  on  the  point  of  losing  its  God.  Let  us  judge  by  this 
father's  grief,  what  that  of  a  spiritual  father  full  of  charity 
must  needs  be,  when  he  sees  a  soul  which  is  committed  to  his 
care  in  danger  of  falling !  Who  can  tell  with  how  much  hu 
mility,  fervency,  and  importunity  he  solicits  for  grace  at  the 
feet  of  Christ  for  that  soul?  Happy  the  daughter  who  has 
found  such  a  father !  happy  the  father,  exact  and  faithful  in 
his  duty,  who  has  the  bowels  of  Christ  toward  those  souls 
whose  infirmities  and  miseries  he  fully  knows ! 

25.  And  a  certain  woman,  which  had  an  issue  of  blood  twelve  years, 
Jairus  is  an  emblem  of  the  Jewish  people,  for  whom  Christ 

came  in  the  first  place,  but  who  are  not  to  be  saved  till  after 
the  Gentiles,  of  whom  this  woman  is  a  type  or  figure,  both  by 
the  nature  of  her  distemper,  and  by  the  preference  which  she 
receives.  God  has  his  proper  times  and  moments.  He  seems 
to  neglect  a  sinner,  and  not  to  hear  his  prayer ;  but  very  often 
he  only  defers  it.  The  secret  is,  to  have  patience,  and  not  to 
give  over  following  him  in  his  ways. 

26.  And  had  suffered  many  things  of  many  physicians,  and  had  spent 
all  that  she  had,  and  was  nothing  bettered,  but  rather  grew  worse, 

It  is  a  great  piece  of  infidelity  for  men  not  to  think  of  God 
in  afflictions  until  they  have  experienced  the  insufficiency  of 
human  remedies.  What  a  mercy  is  it  to  be  forced  to  have 
recourse  to  God,  by  misfortunes,  diseases,  or  the  ill  usage  of 
men !  See  here  a  representation  of  those  physicians  of  souls, 
who,  not  acting  in  the  name  and  in  the  spirit  of  Christ,  do 


CHAPTER    V.  415 

nothing  else  but  feed  and  increase  their  maladies.  Men  are 
very  far  from  doing  as  much  for  the  health  of  the  soul  as  for 
that  of  the  body,  and  from  giving  all  for  eternal  salvation,  as 
they  willingly  spend  all  they  have  for  temporal  life.  They 
are  apt  to  seek  out  such  physicians  from  whom  they  may  suf 
fer  little  or  nothing,  such  as  are  likely  to  be  most  easy  and 
gentle ;  and  scarce  will  they  hear  speak  of  bestowing  some 
slight  alms.  What  wonder,  then,  if  such  persons  are  nothing 
bettered,  but  rather  grow  worse  ! 

27.  When  she  had  heard  of  Jesus,  came  in  the  press  behind,  and 
touched  his  garment. 

The  Gentiles,,  represented  by  this  woman,  passing  as  it 
were  through  the  crowd  of  the  Jewish  people,  approach  Christ, 
and  believe  in  him.  A  sinner  oftentimes,  by  means  of  his 
faith,  receives  a  grace  which  seemed  to  be  designed  for  a  just 
person.  To  touch  the  garment  of  Christ,  is  to  believe  that 
he  clothed  himself  with  our  flesh  for  our  sakes ;  it  is  to  unite 
ourselves  to  him  by  a  lively  faith,  to  put  our  trust  and  confi 
dence  in  the  merits  of  his  mortal  life,  to  apply  ourselves  to 
the  mysteries  accomplished  in  his  flesh,  and  to  imitate  the 
mortification  which  he  himself  underwent  therein.  Alas,  we 
are  unwilling  to  touch  this  with  one  of  our  fingers  ! 

28.  For  she  said,  If  I  may  touch  but  his  clothes,  I  shall  be  whole. 

In  the  mysteries  of  Jesus  Christ  we  find  a  sovereign  remedy 
against  the  diseases  which  have  taken  the  deepest  root  in  the 
soul.  Every  thing  is  holy,  efficacious,  and  full  of  a  divine 
virtue  in  the  Mediator  of  our  peace ;  every  thing  is  saving  in 
the  Author  of  salvation.  How  oft  do  we  touch,  receive,  and 
eat  his  representative  body  in  the  eucharist ;  and  yet,  through 
our  own  fault,  we  continue  still  subject  to  the  same  infirmities ! 
It  is  because  we  do  not  approach  him  as  this  woman  did ;  with 
the  same  faith,  the  same  confidence,  and  the  same  humility. 

29.  And  straightway  the  fountain  of  her  blood  was  dried  up  ;  and  she 
felt  in  her  body  that  she  was  healed  of  that  plague. 

The  grace  of  Christ  is  the  only  remedy  for  all  the  most  in 
veterate  diseases  of  the  soul.  This  will  dry  up  the  very  foun 
tain  itself  of  sin,  which  is  concupiscence,  when  the  time  of  the 


416  MARK. 

perfect  reign  of  charity  shall  come.  It  at  present  stops  the 
course,  the  reign,  and  the  dominion  of  concupiscence.  The 
healing  operation  of  grace  alone  can  do  all  in  a  moment ;  the 
delays  of  it  do  not  proceed  from  inability  and  necessity,  but 
from  dispensation  and  wisdom.  When  will  it  be,  0  my  Sa 
viour,  that  it  shall  drain  in  me  the  source  of  all  sin,  that  it 
shall  dry  up  that  fountain  of  corruption  and  iniquity  which  I 
carry  in  my  flesh  and  in  my  heart? 

30.  And  Jesus,  immediately  knowing  in  himself  that  virtue  had  gone 
out  of  him,  turned  him  about  in  the  press,  and  said,  Who  touched  my 
clothes  ? 

The  Gentiles  belong  to  Christ,  and  received  his  grace,  as  it 
were  contrary  to  his  design  and  first  intention.  There  are 
graces  which  are  gotten,  as  it  were  by  stealth,  and  which  may 
be  called  surreptitious  graces:  so  surprising  do  they  appear, 
and  contrary  to  the  ordinary  conduct  of  God.  If  any  thing 
were  capable  of  surprising  wisdom  itself,  it  would  be  a  faith 
which  is  humble  and  full  of  confidence  at  the  same  time. 
What  part  soever  of  Christ  such  a  faith  touches,  on  whatever 
it  lays  hold  in  order  to  go  to  him,  he  is  sensible  thereof,  and 
suffers  himself  to  be  gained  thereby. 

31.  And  his  disciples  said  unto  him,  Thou  seest  the  multitude  throng 
ing  thee,  and  sayest  thou,  Who  touched  me  ?    32.  And  he  looked  round 
about  to  see  her  that  had  done  this  thing. 

Jesus  Christ  takes  more  notice  of  a  soul  which  seeks  him 
in  silence,  in  the  spirit  of  faith,  and  by  humble  and  secret 
ways,  than  of  a  multitude  of  common  Christians,  who  do  no 
thing  but  through  custom,  and  in  the  way  of  external  devotion. 
He  seeks  those  in  his  turn  who  have  sought  him,  and  who 
could  not  have  done  it  but  by  his  grace ;  that  is  to  say,  second 
graces  crown  the  first.  He  hides  the  operations  of  his  grace 
under  appearances  altogether  human,  because  this  is  the  time 
to  establish  the  belief  of  it,  not  to  unfold  its  mysteries,  and 
to  manifest  its  glory. 

33.  But  the  woman  fearing  and  trembling,  knowing  what  was  done  in 
her,  came  and  fell  down  before  him,  and  told  him  all  the  truth. 

A  timorous  humility  and  a  perfect  thankfulness  raise  some 
times  an  innocent  contention  in  a  soul.  There  is  a  confidence 


CHAPTER  V.  417 

arising  from  pride,  which  blinds  men,  and  makes  them  take 
defects  for  virtues.  There  is  a  diffidence  proceeding  from 
humility,  which  hides  their  virtues  from  them,  and  makes 
them  sometimes  take  them  for  defects.  It  is  a  sight  very 
pleasing  to  Christ,  to  see  a  soul  humbled  at  his  feet,  whose 
only  crime  is  excess  of  faith  and  greatness  of  confidence. 

34.  And  he  said  unto  her,  Daughter,  thy  faith  hath  made  thee  whole ; 
go  in  peace,  and  be  whole  of  thy  plague. 

The  time  of  comfort  succeeds  that  of  pain  and  trouble.  It 
is  to  humility  and  faith  that  God  gives  this  comfort.  What 
joy  must  it  be  to  a  soul  which  believed  itself  wanting  in  its 
duty,  to  understand  that  its  fidelity  has  not  received  the  least 
blemish,  and  that  it  has  been  conducted  in  every  thing  by  its 
faith  !  The  word  of  Jesus  Christ  sometimes  confounds  and 
humbles  souls;  sometimes  it  comforts  and  raises  them  from 
their  dejection.  This  word,  and  a  spiritual  guide  or  director 
who  has  been  well  nourished  therewith,  (1.)  Make  men  sensible 
that  the  reason  why  they  are  exercised  and  humbled  is  be 
cause  they  are  children  of  God.  (2.)  Teach  them  to  distin 
guish  that  which  proceeds  from  faith  from  that  which  does 
not.  (3.)  Restore  to  them  peace  of  mind,  and  calm  the 
troubles  of  conscience.  (4.)  Confirm  them  in  virtue,  and  in 
a  full  persuasion  and  confidence  of  the  good  state  of  their 
hearts. 

35.  While  he  yet  spake,  there  came  from  the  ruler  of  the  synagogue's 
house  certain  which  said,  Thy  daughter  is  dead ;  why  troublest  thou  the 
Master  any  further  ? 

Thus  it  happens  sometimes,  that  a  ghostly  father  hears  of 
the  [spiritual]  death  of  a  soul  which  he  loved  entirely,  and 
for  which  he  had  grieved  a  long  time.  God  permits  this,  in 
order  to  the  humiliation  both  of  this  soul  and  of  this  father, 
and  that,  perhaps,  to  cure  both  the  one  and  the  other  of  their 
too  great  fondness  and  affection.  He  must  be  sure  not  to 
abandon  it  in  these  circumstances,  nor  to  give  admission  to 
such  thoughts  as  are  merely  human,  and  produce  nothing  but 
vexation,  discouragement,  and  despair.  He  must,  on  the 
contrary,  pray  with  greater  earnestness,  and  with  new  sighs 

2B 


418  MARK. 

importune  Him  who  is  the  absolute  master  of  the  heart,  and 
the  author  of  salvation. 

36.  As  soon  as  Jesus  heard  the  word  that  was  spoken,  he  saith  unto 
the  ruler  of  the  synagogue,  Be  not  afraid,  only  believe. 

It  often  happens  that  when  faith  has  brought  a  sinner  as  it 
were  to  the  very  point  of  a  perfect  conversion,  this  faith  suf 
fers  greater  shocks  than  ever  by  thoughts  of  distrust  and  de 
spair.  A  wise  director  of  the  conscience  ought  to  dispel 
these  by  fortifying  his  faith,  and  making  known  to  him  the 
goodness  of  God,  and  the  power  of  the  grace  of  Christ.  At 
first  Christ  spoke  not  one  word  to  this  afflicted  father,  gave 
him  no  manner  of  hopes,  seemed  entirely  to  neglect  him,  and 
applied  himself  to  the  cure  of  another  diseased  person ;  but 
as  soon  as  he  perceives  his  trust  and  confidence  assaulted,  he 
then  speaks  to  him.  God  will  be  entreated  a  long  time  in  be 
half  of  a  soul,  and  suffers  it  sometimes  to  fall,  in  order  to 
make  the  power  of  his  grace  more  evident  and  illustrious. 

37.  And  he  suffered  no  man  to  follow  him,  save  Peter,  and  James,  and 
John  the  brother  of  James. 

Let  us  thus  learn  from  Christ,  not  to  impart,  except  only  to 
a  few  chosen  persons,  those  works  of  God  which  we  are  to 
undertake,  for  fear  lest  they  should  be  obstructed.  The 
Spirit  of  God  would  have  us  labour  in  secret  as  much  as  pos 
sible;  whereas  the  spirit  of  the  world  continually  affects 
noise  and  applause. 

38.  And  he  cometh  to  the  house  of  the  ruler  of  the  synagogue,  and 
seeth  the  tumult,  and  them  that  wept  and  wailed  greatly.     39.  And 
when  he  was  come  in,  he  saith  unto  them,  Why  make  ye  this  ado,  and 
weep  ?  the  damsel  is  not  dead,  but  sleepeth. 

The  death  of  sin  in  the  elect  is  nothing  but  a  sleep,  because 
they  will  infallibly  awake  from  it.  It  is  not  in  the  midst  of 
the  noise  and  confusion  of  the  world  that  a  man  should  en 
deavour  to  raise  his  own  soul  or  that  of  his  neighbour,  but  in 
retirement  and  silence.  Men  are  often  apt  to  make  too  much 
ado  about  the  fall  of  a  soul.  They  defame  it,  they  discourse 
of  it  with  a  sort  of  grief  which  is  too  human,  loud,  and  some 
times  despairing,  or  else  from  motives  not  very  charitable  or 
Christian,  and  which  often  proceed  from  interest.  One  should 


CHAPTER    V.  4] 9 

perhaps  very  much  puzzle  these  mourners,  if  one  obliged 
them  to  answer  this  "Why,"  and  to  discover  what  passes  in 
their  heart  upon  the  death  of  their  friends  or  relations,  or 
upon  the  disgraces  and  falls  of  their  neighbour.  It  is  good 
to  put  this  question  to  ourselves. 

40.  And  they  laughed  him  to  scorn.     But  when  he  had  put  them  all 
out,  he  taketh  the  father  and  the  mother  of  the  damsel,  and  them  that 
were  with  him,  and  entereth  in  where  the  damsel  was  lying. 

The  world  laughs  those  to  scorn  who  hope  every  thing  from 
the  goodness  and  grace  of  God :  the  reason  is,  because  it  has 
no  faith  at  all.  A  man  must  as  much  contemn  the  infidelity 
of  the  world,  and  perform  his  duty.  How  desperate  soever 
the  condition  of  a  sinner  may  appear,  we  must  neither  insult 
over  it  nor  despair  of  his  conversion.  Perhaps  he  is  one  of 
God's  elect,  in  whom  he  will  make  the  power  of  his  grace 
evidently  appear  by  raising  him  up.  In  order  to  this,  he 
must  enter  into  the  very  place  where  he  is  dead,  namely,  into 
his  heart.  Those  who  have  been  witnesses  of  the  disorders 
which  bring  death  on  the  soul,  ought  likewise  to  be  so  of  its 
conversion. 

41.  And  he  took  the  damsel  by  the  hand,  and  said  unto  her,  Talitha 
cumi ;  which  is,  being  interpreted,  Damsel,  (I  say  unto  thee,)  arise. 

If  God  vouchsafe  not  to  take  our  heart  in  his  hand,  it  will 
never  recover  from  its  sin.  The  sacred  humanity  is,  as  it 
were,  the  hand  and  instrument  of  the  Divinity,  to  which  it  is 
united  in  the  person  of  the  Word.  It  is  from  this  humanity 
that  our  life  proceeds,  because  it  was  in  this  that  Christ  died 
and  rose  again,  and  completed  his  sacrifice.  He  is  man, 
since  he  takes  this  dead  person  by  the  hand ;  he  is  God,  since 
he  commands  her  to  live  and  to  arise,  and  is  immediately 
obeyed. 

42.  And  straightway  the  damsel  arose,  and  walked ;  for  she  was  of ' 
the  age  of  twelve  years.     And  they  were  astonished  with  a  great  as 
tonishment.    43.  And  he   charged  them   straitly  that  no  man  should 
know  it ;  and  commanded  that  something  should  be  given  her  to  eat. 

None  but  God  can  make  his  voice  heard  by  a  soul  which  is 
in  sin,  because  it  is  as  great  a  miracle  as  to  make  a  dead  man 
hear  it.  Observe  here  the  order  of  conversion: — (1.)  To 
rise,  by  forsaking  sin,  its  habits  and  occasions.  (2.)  To  walk 


420  MARK. 

a  long  time  in  good  works.  (3.)  To  retire  from  the  world, 
and  to  keep  silence  for  some  time.  (4.)  To  eat  the  living 
bread  of  the  eucharist.  One  ought  to  take  great  care  not  to 
give  this  bread  to  a  dead  person.  That  which  ought  to  pre 
cede  this  divine  food,  according  to  the  order  here  intimated 
by  Christ,  is,  that  a  man  should  rise,  leave  the  bed  wherein 
he  was  dead,  and  walk  in  the  practice  of  virtue  with  such 
edification  as  even  to  cause  admiration  in  those  whom  he  has 
before  offended  and  scandalized  by  his  sins. 


CHAPTER   VI. 

SECT.  I. — CHRIST    CONTEMNED. — NO    PROPHET   HONOURED 
IN    HIS    OWN    COUNTRY. 

1.  AND  he  went  out  from  thence,  and  came  into  his  own  country;  and 
his  disciples  follow  him. 

Christ  did  not  begin  his  preaching  in  his  own  country,  and 
it  was  late  before  he  preached  there  at  all ;  and  this  in  order 
to  teach  priests  to  have  little  regard  to  human  and  natural 
affections. 

2.  And  when  the  sabbath  day  was  come,  he  began  to  teach  in  the  syna 
gogue  :  and  many  hearing  him  were  astonished,  saying,  From  whence 
hath  this  man  these  things  ?  and  what  wisdom  is  this  which  is  given 
unto  him,  that  even  such  mighty  works  are  wrought  by  his  hands  ? 

It  is  common  for  men,  when  they  would  elude  the  force  of 
a  sermon,  to  fall  upon  the  preacher.  They  lose  the  benefit 
of  useful  and  practical  truths,  by  fixing  on  nice  questions 
which  have  no  relation  to  manners.  How  can  these  men  own 
the  miracles  of  Christ,  and  yet  pretend  to  be  ignorant  from 
whence  he  has  his  doctrine?  Is  not  this  wilfully  to  shut 
their  eyes,  that  they  may  not  believe?  Worldly-minded 
men  cannot  choose  but  admire  a  truly  Christian  preacher; 
but  they  always  find  pretences  enough  for  not  submitting  to 
what  he  delivers. 

3.  Is  not  this  the  carpenter,  the  son  of  Mary,  the  brother  of  James, 


CHAPTER  VI.'  421 

and  Joses,  and  of  Judas,  and  Simon  ?  and  are  not  his  sisters  here  with 
us  ?     And  they  were  offended  at  him. 

he  world  cannot  esteem  that  which  proceeds  not  from  it. 
False  wisdom  is  blind,  and  is  an  obstacle  to  the  true.  The 
humble  condition  of  Jesus  Christ  is  an  occasion  of  offence 
and  falling  to  many.  It  seems  to  be  unworthy  of  him,  but  it 
was  necessary  on  our  account :  and  he  chooses  rather  to  be 
wanting  to  his  greatness  than  to  his  love.  Men  ought  to 
bring  along  with  them  to  sermons  their  ears  and  their 
heart,  in  order  to  hear  the  word  of  God,  to  receive,  to  love, 
and  to  retain  it ;  but  not  their  eyes,  that  they  may  not  be 
offended  at  the  external  and  apparent  defects  of  the  preacher. 
Let  us  cautiously  avoid  the  common  error  of  affixing  the 
gifts  of  God  to  the  outward  advantages  of  nature  or  fortune. 
This  is  a  delusion  of  the  world,  worthy  of  its  infidelity. 

4.  But  Jesus  said  unto  them,  A  prophet  is  not  without  honour,  but  in 
his  own  country,  and  among  his  own  kin,  and  in  his  own  house. 

The  fond  adherence  of  a  priest  or  a  preacher  to  his  own 
kindred  and  house  renders  him  very  little  serviceable  in  the 
exercise  of  his  ministry.  If  he  have  faults,  they  are  known 
there,  and  he  becomes  contemptible ;  if  he  have  great  talents, 
they  excite  envy,  and  he  is  opposed  ;  if  he  make  himself  fa 
miliar,  he  loses  respect,  and  his  authority  suffers  thereby ;  if 
he  do  not,  he  is  counted  proud,  and  avoided.  The  property 
of  an  evangelical  minister  is  to  be,  as  it  were,  another  Mel- 
chisedek — without  country,  without  house,  without  relations, 
or  to  be  as  if  he  had  none. 

5.  And  he  could  there  do  no  mighty  work,  save  that  he  laid  his  hands 
upon  a  few  sick  folk,  and  healed  them. 

Ingratitude,  joined  with  incredulity,  ties,  as  it  were,  the 
hands  of  the  divine  goodness.  The  only  revenge  which  the 
gospel  allows  us,  is  to  overcome  evil  with  good.  The  infi 
delity  of  a  whole  people  does  not  hinder  the  mercy  of  God 
from  extending  itself  over  the  small  number  of  elect  who  are 
mingled  with  them. 

6.  And  he  marvelled  because  of  their  unbelief.    And  he  went  round 
about  the  villages,  teaching. 

Jesus  wonders  at  that  at  which  he  would  have  us  wonder ; 

VOL.  I.— 36 


422  MAR  K. 

and  he  takes  notice  of  our  faults,  to  the  end  that  we  may  re 
flect  upon  ourselves.  How  much  more  strange  and  sur 
prising  are  our  own  infidelity  or  unsuitable  returns,  after  the 
instruction  of  so  many  ages ! 

SECT.  II. — THE   MISSION   AND    POWER   OF    THE   APOSTLES. 

7.  fl  And  he  called  unto  Mm  the  twelve,  and  began  to  send  them  forth 
by  two  and  two ;  and  gave  them  power  over  unclean  spirits  ; 

Union  and  good  understanding  between  the  ministers  of 
the  gospel  is  necessary  to  the  progress  and  advancement  of 
it.  Christ  shows  this  in  sending  them  forth  by  two  and  two. 
The  end  and  business  of  the  ministry  is  to  destroy  the  king 
dom  of  the  devil  in  the  world.  Judas  received  power  and 
authority  over  him  as  well  as  the  rest  of  the  apostles :  but  of 
what  advantage  is  it  for  a  man  to  cast  him  out  of  the  body 
of  his  brother,  if  he  open  his  own  heart,  and  through  avarice 
surrender  himself  up  to  him,  as  Judas  did  ? 

8.  And  commanded  them  that  they  should  take  nothing  for  their  jour 
ney,  save  a  staff  only ;  no  scrip,  no  bread,  no  money  in  their  purse :    9. 
But  be  shod  with  sandals  ;  and  not  put  on  two  coats.     10.  And  he  said 
unto  them,  In  what  place  soever  ye  enter  into  a  house,  there  abide  till 
ye  depart  from  that  place. 

The  ecclesiastical  ministry  requires  a  perfect  disengage 
ment  from  temporal  things,  to  take  away  from  the  people  all 
suspicion  that  the  clergy  act  only  out  of  self-interest.  Ambi 
tion  and  avarice  are  the  two  things  which  frequently  ruin  a 
preacher  and  all  his  labours.  There  are  very  few  examples 
now-a-days  of  this  perfect  indifference  as  to  worldly  things, 
which  Christ  here  enjoins  on  the  apostles.  A  man  is  not 
obliged  to  serve  the  church  by  actually  depriving  himself  of 
all  things ;  but  whoever  is  not  ready  to  be  deprived  of  all, 
rather  than  be  wanting  to  his  duty,  is  not  worthy  to  succeed 
the  apostles. 

11.  And  whosoever  shall  not  receive  you,  nor  hear  you,  when  ye  de 
part  thence,  shake  off  the  dust  under  your  feet  for  a  testimony  against 
them.  Verily  I  say  unto  you,  It  shall  be  more  tolerable  for  Sodom  and 
Gomorrah  in  the  day  of  judgment,  than  for  that  city. 

The  greater  the  labours  of  ecclesiastical  ministers  have 
been,  the  more  will  they  condemn  those  who  have  not  pro- 


CHAPTER   VI.  423 

fited  thereby.  One  of  the  greatest  punishments  of  their 
neglect  is,  that  the  word  of  God  shall  be  taken  from  them. 
If  men  have  reason  to  fear  being  deprived  of  the  truth,  when 
they  despise  its  ministers  and  neglect  to  hear  them,  what 
judgment  of  God  will  fall  upon  those  who  persecute  them ! 
Jesus  Christ  neither  enjoins  nor  permits  his  apostles  to  em 
ploy  their  apostolical  power  to  avenge  themselves,  nor  even 
to  desire  that  he  should  do  it.  It  is  the  part  of  a  minister 
of  truth  and  charity  to  labour  without  ceasing,  to  suffer  with 
out  resentment,  and  to  leave  his  cause  to  God,  with  a  full 
trust  and  confidence  in  him. 

12.  And  they  went  out,  and  preached  that  men  should  repent. 

John  the  Baptist,  Jesus  Christ,  and  his  apostles,  both  be 
fore  and  after  his  death,  always  began  their  preaching  with 
the  subject  of  repentance,  so  great  is  the  necessity  of  this 
duty.  Those  who  do  not  preach  it,  who  weaken  the  obliga 
tion  and  decry  the  practice  thereof,  follow  very  little  the 
footsteps  of  the  apostles  or  of  Jesus  Christ.  Awaken  the 
spirit  of  repentance,  0  my  God,  in  this  age,  which  has  so 
great  need  of  it,  and  vouchsafe  to  give  true  preachers  there 
of  to  thy  church  ! 

13.  And  they  cast  out  many  devils,  and  anointed  with  oil  many  that 
were  sick,  and  healed  them. 

Here  is  an  emblem  of  the  several  duties  of  a  pastor: 
namely,  courageously  to  prosecute  incorrigible  sinners,  to 
treat  the  weak  with  mildness,  and  to  apply  himself  to  all 
with  zeal. 

SECT.    III. — THE    IMPRISONMENT    AND    DEATH    OF    JOHN    THE 

BAPTIST. 

14.  And  king  Herod  heard  of  him;  (for  his  name  was  spread  abroad;) 
and  he  said,  That  John  the  Baptist  was  risen  from  the  dead,  and  there 
fore  mighty  works  do  shew  forth  themselves  in  him. 

The  very  memory  of  just  men  who  have  been  oppressed, 
torments  their  persecutors.  The  sinner  has  no  peace  when 
he  desires  to  have  it,  because  he  rejected  it  when  God  was 
pleased  to  offer  it  to  him.  Strange  condition  this,  for  a  man 
to  be  forced  to  bear  witness  to  the  innocence  of  a  saint  whom 


424  MARK. 

he  has  oppressed !  This  is  only  a  fruitless  confession,  ex 
torted  from  the  mouth  of  a  criminal,  not  a  profitable  acknow 
ledgment  of  the  holiness  of  a  servant  of  God. 

15.  Others  said,  That  it  is  Elias.    And  others  said,  That  is  a  prophet, 
or  as  one  of  the  prophets. 

The  judgment  of  the  world  is  very  uncertain  in  all  things, 
but  extremely  blind  in  those  which  relate  to  God.  There  are 
no  conjectures  so  extravagant  but  men  will  have  recourse  to 
them  rather  than  believe  the  word  of  God :  so  corrupt  is  the 
heart  of  man ;  so  true  is  it  that  blindness  is  the  just  punish 
ment  of  incredulity.  These  Jews,  in  their  several  judgments, 
afford  us  a  lively  representation  of  those  pretended  masters 
of  reason,  who  affect  always  singularity  in  their  opinions, 
and  who  believe  every  thing  except  truth. 

16.  But  when  Herod  heard  thereof t  he  said,  It  is  John,  whom  I  be 
headed  :  he  is  risen  from  the  dead. 

God  exercises  his  justice  upon  the  sinner  even  by  his  sin 
itself.  He  needs  only  deliver  him  up  to  his  conscience  to  be 
avenged  of  his  iniquity.  See  here  the  repentance  of  a  repro 
bate,  who  is  not  ashamed  to  confess  his  crime,  and  yet  is 
ashamed  to  do  penance  for  it !  If  the  bare  thought  of  John's 
resurrection  gives  Herod  so  much  trouble,  how  will  it  be 
when  all  the  elect,  restored  to  life,  shall  rise  up  in  judgment 
against  their  persecutors,  and  demand  vengeance  on  them ! 

17.  For  Herod  himself  had  sent  forth  and  laid  hold  upon  John,  and 
bound  him  in  prison  for  Herodias'  sake,  his  brother  Philip's  wife ;  for 
he  had  married  her. 

Unchastity  is  unjust  and  cruel.  A  man  sacrifices  every 
thing  to  an  infamous  creature  when  he  has  once  made  her  his 
idol.  God  commonly  punishes  one  enormous  sin  by  another 
more  enormous.  There  is  no  more  dreadful  punishment 
of  public  lewdness  than  for  a  man  to  be  abandoned  to  wick 
edness,  to  persecute  God's  ministers,  and  to  murder  a  saint. 

18.  For  John  had  said  unto  Herod,  It  is  not  lawful  for  thee  to  have 
thy  brother's  wife. 

The  world  will  always  charge  it  as  a  crime  on  righteous 
persons  and  zealous  preachers,  for  them  to  rebuke  sinners, 
and  to  speak  the  truth  without  regard  to  any  man.  It  is  a 


CHAPTER  VI.  425 

very  grievous  misfortune  which  attends  the  great,  to  be  accus 
tomed  to  be  never  contradicted  in  the  least  things ;  they  will 
not  be  so  afterward  in  their  most  unjust  passions.  This  is 
the  fruit  either  of  a  bad  education,  or  of  a  prostituted  flat 
tery.  These  persons  are  resolved  to  be  praised,  and  when 
they  have  no  virtues  which  can  be  commended,  it  seems  their 
very  vices  become  the  subject  of  commendation  on  pain  of 
death. 

19.  Therefore  Herodias  had  a  quarrel  against  him,  and  would  have 
killed  him  ;  but  she  could  not. 

An  adulteress  cannot  suffer  any  obstacles  to  her  passion. 
When  sin  is  once  conceived  in  the  heart,  the  person  sooner  or 
later  finds  an  opportunity  to  finish  and  complete  it.  The 
difficulty  of  satisfying  a  violent  passion  does  only  inflame  and 
stir  it  up  the  more. 

20.  For  Herod  feared  John,  knowing  that  he  was  a  just  man  and  a 
holy,  and  observed  him ;  and  when  he  heard  him,  he  did  many  things, 
and  heard  him  gladly. 

The  sin  of  the  flesh  stifles  the  best  thoughts,  and  all  the 
good  desires  which  the  word  of  God  has  produced.  The 
world  is  full  of  persons  who  take  a  pride  in  esteeming  virtue, 
and  in  paying  a  particular  respect  to  good  men,  so  long  as 
they  give  them  no  disturbance  in  their  passions.  But  these 
become  odious  to  the  world  as  soon  as  ever  they  contradict  its 
corrupt  inclinations.  A  man  is  always  ready  to  hate  those 
whom  he  honours  only  out  of  policy  or  through  a  self-inte 
rested  hypocrisy,  and  because  he  is  afraid  of  their  censure 
and  reproofs. 

21.  And  when  a  convenient  day  was  come,  that  Herod  on  his  birth 
day  made  a  supper  to  his  lords,  high  captains,  and  chief  estates  of  Ga 
lilee  ; 

A  crime  is  more  than  half  committed  when  it  is  once  re 
solved  on ;  a  convenient  day  cannot  be  long  wanting  to  pas 
sion  so  violent  and  vigilant  as  revenge  animated  by  an  infa 
mous  love.  The  feasts  of  the  world  are  days  very  convenient 
for  sin,  as  the  feasts  of  the  church  are  for  piety.  It  is  a 
great  misfortune  to  be  engaged  to  be  at  the  former ;  a  great 
imprudence  not  to  provide  against  the  infectious  air  which  is 

36* 


426  MARK. 

there  breathed ;  a  great  piece  of  unfaithfulness  not  to  excuse 
ourselves  from  going  when  we  can ;  and  a  very  great  folly  to 
appear  there  without  any  manner  of  obligation. 

22.  And  when  the  daughter  of  the  said  Herodias  came  in,  and  danced, 
and  pleased  Herod  and  them  that  sat  with  him,  the  king  said  unto  the 
damsel,  Ask  of  me  whatsoever  thou  wilt,  and  I  will  give  it  thee.  23. 
And  he  sware  unto  her,  Whatsoever  thou  shalt  ask  of  me,  I  will  give  it 
thee,  unto  the  half  of  my  kingdom. 

Fatal  alliance  this  between  good  cheer  and  lascivious  ob 
jects  !  it  is  the  source  of  the  greatest  evils.  How  is  it  pos 
sible  for  a  person  to  go  innocent  out  of  those  assemblies  for 
diversion,  from  whence  God's  presence  is  excluded  as  much 
as  possible ;  where  they  do  not  speak  of  him  but  to  dishonour 
him ;  where  all  the  senses  are  besieged  and  intoxicated  with 
pleasures;  where  reason,  hurried  away  by  passion,  becomes 
incapable  of  informing  and  directing  the  will ;  where  un 
bridled  lust,  without  the  least  restraint,  sees  nothing  but 
what  excites  it ;  and  where  modesty  and  reservedness  become 
a  crime ! 

24.  And  she  went  forth,  and  said  unto  her  mother,  What  shall  I  ask  ? 
And  she  said,  The  head  of  John  the  Baptist.  25.  And  she  came  in 
straightway  with  haste  unto  the  king,  and  asked,  saying,  I  will  that  thou 
give  me  by  and  by  in  a  charger  the  head  of  John  the  Baptist. 

Vanity,  feasting,  and  lasciviousness,  joined  together,  ren 
der  a  person  capable  of  all  sorts  of  crimes.  How  dangerous 
are  dancing  and  balls,  and  how  many  tragical  effects  do  they 
produce !  They  awaken  the  criminal  passion  of  Herod,  and 
deprive  him  of  his  liberty  and  reason;  they  renew  in  the 
heart  of  Herodias  the  spirit  of  revenge,  hatred,  and  rage 
against  John ;  they  make  her  daughter  lose  all  shame  and 
modesty ;  they  cause  all  three  to  join  in  the  horrible  and 
sacrilegious  murder  of  one  of  the  greatest  of  saints ;  and  in 
volve  this  whole  court  in  the  crimes  of  injustice,  cruelty,  re 
venge,  an  impious  oath,  impurity,  and  several  others  which 
accompany  the  sin  of  Herod. 

26.  And  the  king  was  exceeding  sorry ;  yet  for  his  oath's  sake,  and  for 
their  sakes  which  sat  with  him,  he  would  not  reject  her.  27.  And  im 
mediately  the  king  sent  an  executioner,  and  commanded  his  head  to  be 
brought :  and  he  went  and  beheaded  him  in  the  prison, 

Observe  here  in  Herod,  hypocrisy,  superstition,  and  too 


CHAPTER    VI.  427 

great  a  regard  to  men.  His  sorrow  is  the  sign  of  the  remorse 
of  his  conscience ;  and  his  conscience  is  his  accuser  and  a 
witness  of  his  crime.  It  is  a  penal  blindness,  justly  due  to 
the  abuse  of  light  and  instruction,  for  a  man  to  make  a 
scruple  of  not  performing  an  unjust  oath,  and  to  make  none 
of  delivering  up  an  innocent  person  and  a  saint  to  the  request 
of  a  dancer — to  the  revenge  of  an  incensed  adulteress.  An 
oath  is  criminal,  and  by  consequence  void,  when  it  cannot  be 
performed  without  sin  and  injustice.  How  dangerous  is  it  to 
take  but  one  step  in  the  paths  of  sin,  since  it  is  so  very  diffi 
cult  to  go  back  and  retreat  from  it ! 

28.  And  brought  his  head  in  a  charger,  and  gave  it  to  the  damsel ; 
and  the  damsel  gave  it  to  her  mother. 

See  here  the  fruit  of  a  bad  education,  a  wicked  daughter 
of  a  wicked  mother :  they  are  serviceable  to  one  another 
in  order  only  to  sin  and  damnation.  Revenge  causes  a  per 
son  to  take  pleasure  and  delight  in  that  which,  if  passion 
were  absent,  would  raise  the  greatest  horror.  This  is  a 
dreadful  example  for  this  sex,  which  is  naturally  so  soft,  timor 
ous,  and  bashful :  a  woman  could  not  arrive  at  once  at  such 
an  excess  of  fury  as  to  prefer  the  present  of  a  head  swim 
ming  in  blood  before  every  other  favour  which  she  might 
have  asked.  A  person,  by  the  least  acts  of  infidelity,  may 
rise  at  last  to  the  greatest  crimes,  and  to  such  as  are  most 
contrary  to  natural  inclination.  One  is  capable  of  every 
wickedness,  when  one  is  capable  of  forgetting  God. 

29.  And  when  his  disciples  heard  of  it,  they  came  and  took  up  his 
corpse,  and  laid  it  in  a  tomb. 

Behold  here  how  one  of  the  best  of  men,  the  Bridegroom's 
friend,  and  a  zealous  preacher  of  the  truth,  passes  the  last 
days  of  his  life  in  disgrace  at  court,  dies  under  oppression, 
is  meanly  buried, — not  one  person  daring  to  speak  for  him, — 
and  is  abandoned  by  all,  except  a  few  faithful  friends,  who 
carry  him  in  silence  from  the  obscurity  of  a  prison  to  the 
darkness  of  a  grave.  But  the  time  of  the  man  of  God  will 
come,  when  the  time  of  man  is  past,  and  that  of  God  is 
come. 


428  MARK. 


SECT.  IV. — CHRIST  S    RETIREMENT. — THE    MIRACLE    OF    THE 
FIVE    LOAVES. 

30.  And  the  apostles  gathered  themselves  together  unto  Jesus,  and 
told  him  all  things,  both  what  they  had  done,  and  what  they  had 
taught. 

How  good  is  it  for  a  minister  to  recollect  himself  near 
Jesus  Christ  after  his  labours !  How  sweet  is  that  repose 
which  he  tastes  at  the  feet  of  truth,  after  missions,  pastoral 
visitations,  and  the  fatigues  of  preaching !  And  how  neces 
sary  is  this  repose,  to  keep  him  from  being  too  much  satisfied 
in  himself  and  in  his  good  success  through  a  vain  compla 
cency,  or  from  continuing,  as  it  were,  out  of  himself,  by  dis 
traction  of  heart !  To  give  account  to  Christ,  is  for  a  man 
to  examine  his  heart  and  his  own  conduct  in  his  presence. 
There  are  many  who  give  this  account  to  themselves,  with 
respect  to  their  actions  and  their  faults ;  but  few  think  of 
doing  it,  as  the  apostles  here  did,  with  respect  likewise  to  the 
doctrine  which  they  have  taught,  examining  whether  it  be 
sound,  founded  on  the  word  of  God,  and  proper  to  lead  souls 
to  perfection  and  salvation. 

31.  And  he  said  unto  them,  Come  ye  yourselves  apart  into  a  desert 
place,  and  rest  a  while :  for  there  were  many  coming  and  going,  and  they 
had  no  leisure  so  much  as  to  eat.    32.  And  they  departed  into  a  desert 
place  by  ship  privately. 

The  zeal  of  a  bishop  ought  not  to  be  harsh  toward  his  fel 
low-workers;  but  he  should  take  care  of  those  who  labour 
much  in  the  church;  he  should  be  tender  of  their  health,  and 
procure  them  rest.  He  must  neither  tempt  the  weak  by  toils 
which  are  above  their  strength,  nor  urge  the  strong  to  exert 
their  very  utmost  abilities ;  but  he  must  consider  their  wants, 
and  apply  himself  to  the  relief  of  them ;  and  not  give  the 
devil  an  opportunity  of  tempting  them,  by  tiring  them  with 
immoderate  and  continual  labour,  or  by  forgetting  their  ne 
cessities. 

33.  And  the  people  saw  them  departing,  and  many  knew  him,  and  ran 
afoot  thither  out  of  all  cities,  and  outwent  them,  and  came  together  unto 
him. 

Happy  those  labourers  in  the  church,  the  sweet  savour  of 


CHAPTER  VI.  429 

whose  life  and  conversation  attracts  people  after  Christ !  The 
intermission  of  extraordinary  labours  is  not  only  advantageous 
to  the  ministers  themselves,  but  it  serves  likewise  to  awaken 
the  zeal  of  the  faithful,  and  to  make  them  desire  more  ardently 
that  which  they  no  longer  enjoy. 

34.  And  Jesus,  when  he  came  out,  saw  much  people,  and  was  moved 
with  compassion  toward  them,  because  they  were  as  sheep  not  having  a 
shepherd :  and  he  began  to  teach  them  many  things. 

We  see  abundance  of  priests,  of  doctors  of  the  law,  and 
Pharisees  among  the  Jews,  but  not  one  pastor  or  shepherd. 
Jesus  Christ  alone  is  the  good  Shepherd,  and  they  reject  him. 
His  charity  is  one  of  the  marks  or  characters  of  his  mission. 
He  who  feeds  not  his  people  with  the  word  of  God,  as  much 
as  is  necessary,  is  by  no  means  a  pastor.  How  many  of 
Christ's  sheep,  both  on  this  and  on  the  other  side  of  the  seas, 
have  no  shepherds ;  while  so  many  of  the  clergy  either  shame 
fully  live  in  idleness,  or  unprofitably  tire  themselves  in  works 
of  vanity !  Lord,  this  flock  and  these  sheep  are  thine :  vouch 
safe  to  send  them  pastors  of  thy  own  choosing,  and  according 
to  thy  own  heart. 

35.  And  when  the  day  was  now  far  spent,  his  disciples  came  unto  him, 
and  said,  This  is  a  desert  place,  and  now  the  time  is  far  passed :   36.  Send 
them  away,  that  they  may  go  into  the  country  round  about,  and  into  the 
villages,  and  buy  themselves  bread :  for  they  have  nothing  to  eat. 

The  earth  is  a  dark  and  desert  place,  where  the  soul  can 
find  no  manner  of  sustenance  but  by  Jesus  Christ.  Can  it 
beg  this  of  him  too  frequently?  The  charity  of  the  apostles 
is  provident  indeed,  but  they  know  not  as  yet  the  extent  of 
that  of  their  Master.  To  whom  should  these  people  go,  hav 
ing  found  him  who  provides  the  food  both  of  temporal  and 
eternal  life !  He  has  bread  to  give  them  which  they  know 
not  of. 

37.  He  answered  and  said  unto  them,  Give  ye  them  to  eat.  And  they 
say  unto  him,  Shall  we  go  and  buy  two  hundred  pennyworth  of  bread, 
and  give  them  to  eat  ? 

Charity  cannot  resolve  to  desert  the  miserable  under  the 
greatest  seeming  impossibilities.  A  man  cannot  peremptorily 
refuse  an  alms,  unless  he  has  given  or  forsaken  all  for  Christ's 
sake.  If  there  be  any  defect  in  the  charity  of  the  apostles, 


430  MARK. 

it  is  their  considering  more  their  own  poverty  than  the  riches 
and  power  of  their  Master,  and  their  not  having  recourse 
thereto.  We  ought  to  make  use  of  our  credit  and  interest  in, 
behalf  of  the  poor,  when  we  cannot  relieve  them  ourselves. 

38.  He  saith  unto  them,  How  many  loaves  have  ye  ?  go  and  see.  And 
when  they  knew,  they  say,  Five,  and  two  fishes.  39.  And  he  commanded 
them  to  make  all  sit  down  by  companies  upon  the  green  grass.  4.0.  And 
they  sat  down  in  ranks,  by  hundreds,  and  by  fifties. 

The  Christian  feeds  on  five  loaves:  (1.)  On  Jesus  Christ 
and  his  mysteries,  in  applying  himself  to  them  by  faith. 
(2.)  On  his  word,  by  hearing  it.  (3.)  On  his  body,  in  [spirit 
ually]  receiving  it.  (4.)  On  his  grace,  by  confiding  in  it. 
(5.)  On  his  will  and  righteousness,  in  doing  it.  And  that  he 
may  relish  them  the  better,  he  makes  use  of  the  example  of 
the  humble  and  suffering  life  of  Christ  and  of  the  saints. 

41.  And  when  he  had  taken  the  five  loaves  and  the  two  fishes,  he  looked 
up  to  heaven,  and  blessed,  and  brake  the  loaves,  and  gave  them  to  his 
disciples  to  set  before  them ;  and  the  two  fishes  divided  he  among  them 
all. 

If  Jesus  Christ  does  not  give  his  blessing,  and  cause  men 
to  make  a  holy  use  of  this  divine  food,  it  will  only  do  them 
harm.  It  is  his  appointment,  that  we  should  receive  it  by  the 
ministry  of  ordinary  pastors.  It  is  to  them  that  he  has  in 
trusted  his  loaves ;  it  belongs  to  them  to  distribute  them,  as 
the  trustees  of  his  power  and  charity.  He  shows  them  in  his 
own  person,  in  what  disposition  they  ought  to  be,  in  order  to 
dispense  his  gifts  with  advantage ;  they  must  acknowledge 
that  they  come  from  heaven,  and  that  nothing  belongs  to,  or 
proceeds  from  themselves,  but  the  imperfections  which  they 
mix  with  them ;  that  it  is  the  unction  and  benediction  they 
have  received  from  and  by  Jesus  Christ  which  renders  them 
beneficial ;  and  that,  being  designed  for  their  neighbour's  edifi 
cation,  they  are  to  be  dispensed  in  such  a  manner  as  may  be 
most  profitable  for  him,  and  most  according  to  his  capacity. 

42.  And  they  did  all  eat,  and  were  filled. 

How  few  are  there  who  sufficiently  consider  the  infinite  dif 
ference  there  is  between  eating,  and  being  filled;  and  that 
more  in  relation  to  the  food  of  the  soul,  than  to  that  of  the 


CHAPTER    VI.  431 

body !  Those  eat  without  being  filled  who  make  a  consider 
able  progress  in  the  knowledge  of  Christ,  and  little  or  none 
at  all  in  his  love ;  who  read  his  word  without  profiting  thereby ; 
who  partake  frequently  of  his  representative  body,  without 
partaking  of  his  Spirit;  and  are  very  exact  in  outward  per 
formances,  without  any  inward  piety. 

43.  And  they  took  up  twelve  baskets  full  of  the  fragments,  and  of  the 
fishes.  44.  And  they  that  did  eat  of  the  loaves  were  about  five  thousand 
men. 

The  treasures  of  the  truths,  word,  sacraments,  grace,  and 
mysteries  of  Jesus  Christ  are  inexhaustible.  Here  is  a  slight 
draught  of  what  God  requires  of  a  pastor,  and  of  what  a  true 
pastor  expects  from  God.  The  word,  truths,  and  sacraments 
which  he  dispenses  after  a  holy  manner,  are  very  often  more 
profitable  to  him  than  to  those  to  whom  he  dispenses  them. 
Wonderful  is  the  usury  in  this  dispensation ;  the  less  a  man 
puts  out  of  his  own,  the  greater  is  his  return ;  the  less  share 
he  has  in  the  principal,  the  higher  his  interest  rises ;  and  the 
more  he  seems  to  lose,  the  more  he  certainly  gains. 

SECT.  V. — CHRIST   PRAYS,  WALKS   ON   THE   SEA,  AND   CURES 
ALL   THE   SICK. 

45.  And  straightway  he  constrained  his  disciples  to  get  into  the  ship, 
and  to  go  to  the  other  side  before  unto  Bethsaida,  while  he  sent  away 
the  people.  46.  And  when  he  had  sent  them  away,  he  departed  into  a 
mountain  to  pray. 

Retirement  and  prayer  always  succeed  the  great  and  re 
markable  works  of  Christ :  in  this  his  ministers  and  members 
ought  to  imitate  him.  Retirement  is  so  necessary  to  those 
who  labour,  that  if  they  are  not  of  themselves  inclined  thereto, 
they  should  be  urged  to  enter  into  it,  after  the  example  of  our 
Lord.  It  belongs  to  bishops  to  procure  the  conveniences 
proper  for  it,  and  to  furnish  the  subordinate  pastors  and  other 
labourers  with  the  means  thereof,  to  set  them  an  example  of 
it  themselves,  and  to  support,  instruct,  and  encourage  them 
therein. 

47.  And  when  even  was  come,  the  ship  was  in  the  midst  of  the  sea, 
and  he  alone  on  the  land. 

Christ  enjoys  perfect  rest  and  felicity  in  the  bosom  of  his 


432  MARK. 

Father,  while  his  church  is  in  the  midst  of  the  sea  of  this  life. 
Every  one  of  us  is  no  other  than  a  little  bark  rowing  against 
the  wind,  in  a  tempestuous  sea,  encompassed  with  the  dark 
ness  of  the  night,  and  destitute  of  all  help  and  succour.  He 
who  is  not  afraid  in  this  condition,  sees  not  the  danger  of  it ; 
whoever  sees  it,  and  does  not  pray,  knows  nothing  of  his  own 
weakness. 

48.  And  he  saw  them  toiling  in  rowing ;  for  the  wind  was  contrary 
unto  them:  and  about  the  fourth  watch  of  the  night  he  cometh  unto 
them,  walking  upon  the  sea,  and  would  have  passed  by  them. 

Every  thing  is  contrary  to  salvation  without  Jesus  Christ. 
He  leaves  us  sometimes  to  ourselves,  on  purpose  that  we  may 
know  ourselves,  and  the  need  we  have  of  him ;  but  he  never 
loses  sight  of  us.  This  is  an  emblem  of  the  church  guided 
by  its  pastors.  Did  men  but  consider  them  as  mariners, 
always  tugging  at  the  oar,  always  rowing  against  the  wind, 
and  always  in  danger,  they  would  not  envy  their  condition. 
Their  comfort  is,  that  Christ  has  his  eye  continually  on  the 
bark,  that  he  sees  their  pains  and  difficulties,  and  will  certainly 
come  to  their  assistance.  He  frequently  lets  a  great  part  of 
the  night  pass  away,  without  succouring  his  church  in  a  plain 
and  sensible  manner.  This  is  to  give  us  occasion  to  exercise  our 
trust  and  confidence  toward  him,  and  to  wait  his  proper  time. 

49.  But  when  they  saw  him  walking  upon  the  sea,  they  supposed  it 
had  been  a  spirit,  and  cried  out :    50.  For  they  all  saw  him,  and  were 
troubled.     And  immediately  he  talked  with  them,  and  saith  unto  them, 
Be  of  good  cheer :  it  is  I ;  be  not  afraid. 

We  sometimes  take  the  inspirations  of  God  for  no  other 
than  illusions.  His  word  and  his  light  cause  us  to  distinguish 
them.  We  have  but  little  knowledge  of  his  ways,  and  often 
times  that  which  he  designs  for  our  good  terrifies  us.  There 
is  sometimes  a  kind  of  mutiny  in  the  ship  of  the  church,  and 
a  great  clamour  is  raised  at  the  sight  of  certain  truths,  as  if 
they  were  errors ;  and  even  those  who  sit  at  the  helm  are 
alarmed  at  a  phantom  which  they  fancy  they  see.  But  as 
soon  as  Christ  speaks,  and  they  are  capable  of  hearing  him, 
his  truth  manifestly  appears,  their  apprehensions  vanish,  and 
all  grows  quiet. 


CHAPTER   VI.  433 

51.  And  he  -went  up  unto  them  into  the  ship;  and  the  wind  ceased: 
and  they  were  sore  amazed  in  themselves  beyond  measure,  and  wondered. 

Jesus  Christ,  who  is  present  to  the  heart  and  to  his  whole 
church,  makes  the  storms  of  temptation,  persecution,  and 
error  to  cease,  whenever  he  pleases.  How  strange  is  the 
darkness  of  this  present  life !  The  presence,  word,  and  mira 
cles  of  Christ — every  thing  here  disturbs  the  weak,  every 
thing  is  to  others  a  matter  of  scandal  or  offence.  But  wo  be 
to  him  who  gives  any  occasion  thereof! 

52.  For  they  considered  not  the  miracle  of  the  loaves  ;  for  their  heart 
was  hardened. 

How  rarely  do  men  preserve  the  remembrance  of  the  favours 
and  blessings  they  have  received !  If  they  did,  it  would  give 
them  trust  and  confidence  when  they  have  most  occasion  for 
them.  We  are  amazed,  and  that  with  reason,  to  find  that 
miracles  so  evident  did  not  open  the  eyes  and  understanding 
of  these  poor  disciples ;  but  are  not  all  our  senses  surrounded 
on  every  side  with  the  wonderful  works  of  God,  and  yet  we 
scarce  so  much  as  take  any  notice  of  them  ?  The  miracle  of 
the  loaves  is  wrought  every  day.  And  we  less  admire  in  this 
the  divine  goodness  and  power,  for  no  other  reason,  but  only 
because  these  attributes  are  really  more  admirable  herein,  on 
the  account  of  the  regular,  constant,  and  unchangeable  order 
in  which  it  is  performed. 

53.  And  when  they  had  passed  over,  they  came  into  the  land  of  Gen- 
nesaret,  and  drew  to  the  shore.    54.  And  when  they  were  come  out  of 
the  ship,  straightway  they  knew  him,    55.  And  ran  through  that  whole 
region  round  about,  and  began  to  carry  about  in  beds  those  that  were 
sick,  where  they  heard  he  was. 

Men  readily  enough  know  and  own  Christ,  when  he  bestows 
upon  them  temporal  benefits ;  but  they  seldom  call  to  mind 
the  benefits  which  he  has  done  to  the  inward  man  hidden  in 
the  heart.  We  must  not  think  of  enjoying  Christ  by  our 
selves,  and  receiving  the  whole  advantage  of  his  truth  and 
gifts.  We  ought  to  invite  others  to  partake  of  them,  to  dif 
fuse  the  sweet  odour  of  his  name,  and  to  assist  the  weak  to 
the  utmost  of  our  power :  this  is  one  part  of  the  duties  of  the 
members  which  belong  to  one  and  the  same  body,  and  the 
very  spirit  of  the  communion  of  saints. 

VOL.  L— 37  2  C 


434  MARK. 

56.  And  whithersoever  he  entered,  into  villages,  or  cities,  or  country, 
they  laid  the  sick  in  the  streets,  and  besought  him  that  they  might  touch 
if  it  were  but  the  border  of  his  garment :  and  as  many  as  touched  him 
were  made  whole. 

Happy  that  sick  person,  who,  following  the  example  of  these 
people,  is  never  weary  in  seeking  out  the  true  Physician,  by 
a  faith  and  confidence  accompanied  with  good  works !  Let 
us  learn  to  profit  by  the  presence  of  Christ,  who  comes  to  us 
so  many  different  ways.  To  assist  the  sick,  to  give  or  to  pro 
cure  them  remedies,  is  a  work  of  charity  very  acceptable  to 
Christ ;  but  how  much  more  so  is  it  to  be  instrumental  in  re 
storing  to  them  the  health  of  the  soul !  God  affixes  his  assist 
ances  and  graces  to  whatever  he  pleases,  to  the  hem  or  border 
of  Christ's  garment. 


CHAPTER  VII. 

SECT.  I. — UNWASHEN    HANDS. — HUMAN  TRADITIONS. 

1.  THEN  came  together  unto  him  the  Pharisees,  and  certain  of  the 
scribes,  which  came  from  Jerusalem.  2.  And  when  they  saw  some  of 
his  disciples  eat  bread  with  denied,  that  is  to  say,  with  unwashen  hands, 
they  found  fault. 

They  know  God  but  little  who  imagine  that  he  has  any  re 
gard  to  external  cleanness.  The  neglect  of  some  certain  de 
gree  of  neatness,  when  it  proceeds  from  the  spirit  of  repent 
ance  and  a  contempt  of  one's  self,  may  honour  God  as  much 
as  the  affectation  of  neatness  dishonours  him,  if  it  proceed 
from  self-love,  and  a  desire  of  pleasing  men. 

3.  For  the  Pharisees,  and  all  the  Jews,  except  they  wash  their  hands 
oft,  eat  not,  holding  the  tradition  of  the  elders. 

Blind  wretches,  to  value  themselves  upon  a  superstitious 
practice,  and  to  think  it  meritorious  !  False  traditions,  which 
are  founded  only  on  popular  errors,  are  sometimes  religiously 
observed,  while  those  which  are  holy  and  sacred  are  ne 
glected. 

4.  And  when  they  come  from  the  market,  except  they  wash,  they  eat 
not.    And  many  other  things  there  be,  which  they  have  received  to  hold, 
as  the  washing  of  cups,  and  pots,  brazen  vessels,  and  of  tables. 

It  is  the  heart  which  a  man  must  wash ;  it  is  the  inward 


CHAPTER    VII.  435 

part  which  he  must  examine,  when  he  has  been  busied  about 
worldly  affairs,  and  which  he  must  cleanse  in  the  presence  of 
God  from  the  filth  which  it  may  have  thereby  contracted. 
External  performances  are  more  apt  to  puff  up  than  to  sanc 
tify,  when  not  animated  by  the  Spirit  of  God.  To  such  as 
place  their  whole  religion  in  them,  they  generally  become  an 
occasion  of  condemning  and  calumniating  the  most  virtuous 
persons. 

5.  Then  the  Pharisees  and  scribes  asked  him,  Why  walk  not  thy  dis 
ciples  according  to  the  tradition  of  the  elders,  but  eat  bread  with  un- 
washen  hands  ? 

One  of  the  greatest  marks  of  the  corruption  of  the  heart 
is,  for  a  man  to  place  the  main  of  religion  in  outward  per 
formances,  while,  at  the  same  time,  he  violates  charity,  which 
is  the  whole  law  of  God.  It  shows  great  ignorance  in  the 
way  of  salvation,  to  disturb  the  church  with  unprofitable  ques 
tions  or  trifles,  as  if  the  essentials  of  the  gospel  were  in  dis 
pute,  and,  in  the  mean  time,  to  neglect  the  commandments 
of  God.  The  things  from  which,  before  our  meals,  we  ought 
to  wash  and  cleanse,  not  our  hands,  but  our  hearts,  are  the 
forgetfulness  of  God's  benefits  who  feeds  us,  that  greediness 
and  haste  with  which  we  commonly  sit  down  at  table,  the 
suggestions  to  intemperance  and  sensuality,  and  the  neglect 
of  offering  to  God  this  action,  and  beseeching  him  to  sanctify 
it  by  his  Holy  Spirit. 

6.  He  answered  and  said  unto  them,  Well  hath  Esaias  prophesied  of 
you  hypocrites,  as  it  is  written,  This  people  honoureth  me  with  their  lips, 
but  their  heart  is  far  from  me,     7.  Howbeit  in  vain  do  they  worship 
me,  teaching  for  doctrines  the  commandments  of  men. 

Sacrifices,  fasts,  mortifications,  and  alms  are  good  in  them 
selves,  but  when  the  heart  is  not  with  God,  they  are  only  a 
body  without  a  soul.  Some  human  usages  are  no  better  than 
a  vain  worship,  and  an  honour  which  God  accepts  not ;  and 
that  not  only  such  of  them  as  are  directly  opposite  to  his 
commandments,  but  those  also  which  amuse,  divert,  and  hin 
der  the  creature  from  paying  to  the  Creator  the  necessary 
duties  of  religion.  Let  my  heart  draw  near  thee,  0  my  God, 
by  the  imitation  of  thy  goodness,  since  this  is  the  honour 
which  thou  dost  require  ! 


436  MARK. 

8.  For  laying  aside  the  commandment  of  God,  ye  hold  the  tradition 
of  men,  as  the  washing  of  pots  and  cups :  and  many  other  such  like 
things  ye  do. 

It  is  a  strange  instance  of  corruption,  to  set  the  traditions 
and  ordinances  of  men  in  the  place  of  the  commandment  of 
God.  Self-love  is  infinitely  pleased  with  this  change,  and 
with  bestowing  on  pots  and  cups  that  care  and  application 
which  is  due  to  ourselves.  Nothing  is  troublesome  to  us,  pro 
vided  we  be  not  obliged  to  change  our  hearts.  If  we  do  not 
literally  imitate  these  Jews,  let  us  take  heed  that  we  do  not 
something  equivalent. 

9.  And  he  said  unto  them,  Full  well  ye  reject  the  commandment  of 
Grod,  that  ye  may  keep  your  own  tradition. 

Self-love  inclines  us  to  adore  our  own  inventions,  even  to 
the  prejudice  of  God's  commandments.  The  openly  wicked 
do  not  perhaps  contribute  so  much  to  the  weakening  the  truth 
of  the  divine  law  by  their  vicious  lives,  as  those  who  make 
profession  of  loving  it  do  by  their  explications  and  relaxa 
tions,  which  are  contrary  to  the  Spirit  of  God.  The  former 
are  discredited  by  their  very  lives,  and  make  no  impression 
upon  any  but  such  as  are  like  themselves ;  whereas  the  latter 
gain  credit  by  their  profession,  and  are  heard  with  confidence 
by  good  men. 

10.  For  Moses  said,  Honour  thy  father  and  thy  mother ;  and,  Whoso 
curseth  father  or  mother,  let  him  die  the  death : 

It  is  a  very  great  proof  of  the  corruption  of  nature,  that 
it  was  necessary  to  make  a  law  concerning  a  duty  which  one 
cannot  neglect  without  being  unnatural.  Next  to  God,  our 
parents  are  the  first  persons  whom  he  would  have  us  honour, 
as  being  the  most  lively  images  of  the  First  Person  of  the 
blessed  Trinity,  from  whom  all  paternity  in  heaven  and  earth 
is  derived,  and  the  channels  which  convey  to  us  the  first  gifts 
of  God — being  life,  education,  subsistence,  etc. 

11.  But  ye  say,  If  a  man  shall  say  to  his  father  or  mother,  It  is  Cor- 
ban,  that  is  to  say,  a  gift,  by  whatsoever  thou  mightest  be  profited  by 
me ;  he  shall  be  free. 

It  is  no  other  than  to  insult  the  divine  law,  to  make  a  jest 
of  religion,  and  to  trample  charity  under  foot,  for  a  man  to 
dogmatize  against  the  first  by  inhuman  and  unnatural  maxims, 


CHAPTER  VII.  437 

to  cover  himself  with  the  second  as  a  cloak  for  this  avarice, 
and  to  seem  to  value  himself  upon  the  third  at  the  same  time 
he  is  destroying  it.  In  vain  do  men  endeavour  to  colour  over 
their  impiety  with  the  finest  pretences  imaginable :  God  sees 
it,  God  judges  it,  and  will  one  day  lay  it  open  before  the  eyes 
of  the  whole  world. 

2.  And  ye  suffer  him  no  more  to  do  aught  for  his  father  or  his  mo 
ther;  13.  Making  the  word  of  God  of  none  effect  through  your  tradi 
tion,  which  ye  have  delivered :  and  many  such  like  things  do  ye. 

The  honour  due  to  fathers  and  mothers,  both  by  divine  and 
natural  law,  consists  not  in  bare  words,  but  in  assistance, 
spiritual  and  temporal,  in  respect,  obedience,  and  obliging 
carriage,  in  bearing  with  the  defects  either  of  temper  or  of 
age,  and  of  helping  and  supporting  them  im  sickness,  poverty, 
and  troubles,  without  growing  peevish,  ashamed,  or  tired ; 
and  all  this,  neither  through  hypocrisy,  interest,  or  human 
regards,  but  from  a  sense  of  duty,  out  of  gratitude,  piety, 
love,  and  religion,  and  to  honour  our  heavenly  Father  in  his 
image.  To  take  away  from  parents  what  is  due  to  them,  in 
order  to  give  it  to  the  church,  is  sacrilege  rather  than  sacri 
fice.  God  will  not  accept  that  from  the  hand  of  the  priest 
which  he  expects  to  receive  from  us  by  the  hands  of  our 
parents. 


SECT.  II. — IT   IS   THE    HEART   WHICH   DEFILES   A   MAN. 

14.  TJ"  And  when  he  had  called  all  the  people  unto  him,  he  said  unto 
them,  Hearken  unto  me  every  one  of  you,  and  understand :  15.  There 
is  nothing  from  without  a  man,  that  entering  into  him  can  defile  him : 
but  the  things  which  come  out  of  him,  those  are  they  that  defile  the 
man. 

This  is  a  rule  concerning  Christian  liberty  of  great  use, 
but  understood  and  followed  by  very  few.  It  ought  not  to 
serve  as  a  vail  U>  cover  intemperance,  disobedience,  or  want 
of  charity  in  the  use  of  meats ;  but  as  a  direction  in  order 
to  our  living  like  true  servants  and  children  of  God,  by  the 
spirit  of  faith  and  charity,  by  the  mortification  of  the  heart 
and  its  passions,  by  inward  and  spiritual  purity,  by  adoration 
in  spirit  and  truth,  by  the  spirit  of  the  gospel,  which  makes 

37* 


438  MARK. 

Christians — not  by  the  spirit  of  the  law,  which  makes  only 
carnal  Jews. 

16.  If  any  man  have  ears  to  hear,  let  him  hear. 

This  rule  must  needs  be  of  very  great  importance  to 
Christians.  For  our  great  Master,  (1.)  Calls  all  the  people 
unto  him  on  purpose  to  tell  them  only  this,  (ver.  14.)  (2.) 
He  requires  of  them  a  particular  attention.  (3.)  He  requires 
it  of  every  one  without  exception.  (4.)  He  exhorts  them  to 
endeavour  thoroughly  to  understand  it.  And,  (5.)  He  here 
lets  them  know,  that  in  order  to  do  it  they  have  need  of  a 
singular  grace,  and  a  particular  gift  of  understanding.  It 
was  for  want  of  understanding  this  rule,  that  the  Jews  still 
remained  Jews,  adhering  to  a  mere  external  way  of  worship. 
It  is  for  the  very  same  reason,  that  abundance  of  Christians, 
even  at  this  day,  serve  God  like  Jews,  and  not  like  Chris 
tians. 

17.  And  when  he  was  entered  into  the  house  from  the  people,  his  dis 
ciples  asked  him  concerning  the  parable.     18.  And  he  saith  unto  them, 
Are  ye  so  without  understanding  also  ?     Do  ye  not  perceive  that  whatso 
ever  thing  from  without  entereth  into  the  man,  it  cannot  defile  him ; 
19.  Because  it  entereth  not  into  his  heart,  but  into  the  belly,  and  goeth 
out  into  the  draught,  purging  all  meats? 

Let  us  fear  that  more,  which,  arising  from  ourselves,  is 
lodged  in  our  hearts,  than  that  which  enters  from  without 
into  our  bodies.  How  could  the  Jews  possibly  know  of  what 
remedy  and  what  physician  they  stood  in  need,  since  they 
did  not  well  know  either  the  disease  of  man,  or  the  source 
and  cause  of  it,  which  is  sin  and  the  corruption  of  the 
heart  ?  The  Jew,  full  of  the  ceremonial  and  figurative  law, 
is  mindful  only  of  the  external  impurities  which  it  points  out, 
and  of  the  remedies  it  prescribes,  and  by  his  superstitious 
exactness  increases  the  number  of  them :  the  Christian,  en 
lightened  by  faith,  applies  himself  to  discover  and  know  his 
own  heart,  his  diseases,  and  his  only  physician,  Jesus  Christ. 

20.  And  he  said,  That  which  cometh  out  of  the  man,  that  defileth  the 
man. 

How  much  ought  we  to  distrust  our  own  heart,  since  that 
which  it  produces  of  itself  is  nothing  but  falsehood  and  sin ! 
Whatever  love  of  truth  and  righteousness  it  has,  must  proceed 


CHAPTER    VII.  439 

from  some  other  source.  Lord,  it  is  thou  who  art  this  source, 
•without  which  nothing  in  me  is  pure  and  innocent.  Pour 
forth  on  my  heart  thy  celestial  water,  wash  away  its  impuri 
ties,  moisten  its  dryness,  heal  its  wounds,  soften  its  hardness, 
warm  its  coldness,  bring  it  again  into  thy  ways,  and  vouch 
safe  to  guide  it  therein  ! 

21.  For  from  within,  out  of  the  heart  of  men,  proceed  evil  thoughts, 
adulteries,  fornications,  murders,  22.  Thefts,  covetousness,  wickedness, 
deceit,  lasciviousness,  an  evil  eye,  blasphemy,  pride,  foolishness :  23. 
All  these  evil  things  come  from  within,  and  defile  the  man. 

The  heart  of  man  is  by  the  grace  of  Christ  a  source  of  all 
good ;  and  of  all  evil  by  its  own  wickedness.  Sin  is  always 
committed  in  the  heart  before  it  appears  outwardly.  There 
is  no  sin  without  the  love  of  ourselves ;  as  there  is  no  good 
work  without  the  love  of  God.  It  is  through  thy  grace,  0 
my  God,  that  so  corrupt  a  soil  as  that  of  my  will  does  not 
produce  all  these  accursed  fruits.  It  is  through  thy  mercy, 
that  whatever  of  them  it  does  produce  is  plucked  up  and  for 
gotten  before  thee. 

SECT.  III. — THE   WOMAN   OF   CANAAN. 

24.  fl  And  from  thence  he  arose,  and  went  into  the  borders  of  Tyre 
and  Sidon,  and  entered  into  a  house,  and  would  have  no  man  know  it : 
but  he  could  not  be  hid. 

God  resists  the  humble  person  as  well  as  the  proud :  the 
former,  by  making  him  manifest  when  he  hides  himself;  the 
latter,  by  humbling  him  when  he  exalts  himself.  An  evan 
gelical  labourer  ought  of  himself  to  be  disposed  to  live  pri 
vate  and  concealed,  but  without  any  prejudice  to  what  he 
owes  his  neighbour.  Happy  is  that  person  who  is  made 
manifest,  not  because  he  will  not,  but  because  he  cannot  be 
hid! 

25.  For  a  certain  woman,  whose   young   daughter  had   an  unclean 
spirit,  heard  of  him,  and  came  and  fell  at  his  feet :     26.  The  woman 
was  a  Greek,  a  Syrophenician  by  nation ;  and  she  besought  him  that  he 
would  cast  forth  the  devil  out  of  her  daughter. 

Every  sin  is  an  unclean  spirit  which  possesses  the  sinner. 
It  is  at  the  feet  of  Jesus  that  he  must  seek  a  remedy  for  it. 
Would  to  God  the  sinner  had  the  same  zeal  and  earnestness 


440  MAKE. 

in  regard  to  his  soul  which  this  woman  has  for  her  daughter's 
deliverance,  her  fidelity  in  not  letting  slip  the  opportunity 
which  God  presents,  and  that  humility  which  causes  her  to 
fall  at  the  feet  of  the  sovereign  Physician !  Few  mothers  re 
semble  this.  The  generality,  instead  of  shutting  the  heart  of 
their  daughters  against  the  evil  spirit  of  vanity,  of  impurity, 
and  of  the  love  of  the  world,  or  of  endeavouring  to  cast  him 
out  thence,  rather  set  it  open  to  him  a  thousand  different  ways. 

27.  But  Jesus  said  unto  her,  Let  the  children  first  be  filled :  for  it  is 
not  meet  to  take  the  children's  bread,  and  to  cast  it  unto  the  dogs. 

Jesus  Christ,  faithful  to  the  Jews  notwithstanding  their  in 
gratitude,  notwithstanding  all  the  evil  effects  of  it  which  he 
foresaw,  by  his  own  example  forbids  us  to  return  unfaithful 
ness  for  unfaithfulness,  or  evil  for  evil.  Let  parents  learn 
from  him,  not  to  do  any  injustice  to  their  children  out  of  re 
venge  or  hatred;  to  give  those  the  preference  to  whom  it  is 
due,  and  not  to  favour  the  rest  with  a  larger  share  than  the 
law  allows.  God  tries  those  on  whom  he  intends  to  bestow 
great  favours.  A  seeming  rigour  frequently  prepares  the  way 
for  extraordinary  blessings. 

28.  And  she  answered  and  said  unto  him,  Yes,  Lord:  yet  the  dogs 
under  the  table  eat  of  the  children's  crumbs. 

Faith  and  humility  are  very  ingenious  and  eloquent  before 
God.  This  woman  gives  us  an  idea  of  a  true  penitent,  who  is 
willing  to  be  treated  with  a  holy  severity,  to  be  humbled  even 
for  the  faults  committed  in  his  repentance,  to  judge  himself 
unworthy  of  the  Lord's  table;  so  far  is  he  from  being  im 
patient  at  being  kept  back  from  it,  is  satisfied  with  the  crumbs, 
and  endeavours  in  some  measure  to  deserve  the  bread  of  his 
soul  by  exercises  of  humility,  by  the  love  of  God's  word,  and 
by  prayer.  When  God  undertakes  to  humble  the  sinner,  he 
has  no  other  part  to  choose  but  to  submit  to  his  conduct,  and 
to  put  himself  into  a  condition  of  attracting  his  compassion. 

29.  And  he  said  unto  her,  For  this  saying  go  thy  way ;  the  devil  is 
gone  out  of  thy  daughter.    30.  And  when  she  was  come  to  her  house, 
she  found  the  devil  gone  out,  and  her  daughter  laid  upon  the  bed. 

Of  how  great  importance  is  it  to  improve  all  the  opportuni 
ties  which  God  vouchsafes  us  for  the  exercise  of  any  virtue; 


CHAPTER    VII.  441 

salvation  sometimes  depending  upon  one  single  opportunity ! 
To  neglect  this  and  let  it  slip,  is  to  hazard  all.  The  devil  is 
not  able  to  resist  humility;  even  God  himself  does  not.  Here 
is  a  great  miracle  granted  to  one  word  of  faith,  but  of  a  faith 
which  is  itself  a  gift  of  God.  His  goodness  is  so  great,  that 
his  gifts  become  our  merits.  How  great  comfort  is  it  to  a 
Christian  mother,  when  God  is  pleased  at  last  to  grant  to 
her  prayers  the  salvation  of  a  daughter  possessed  with  the 
spirit  of  the  world!  But  how  few  are  there  who  beg  this 
blessing ! 

SECT.  IV. — THE   DEAF   AND   DUMB   PERSON  HEALED. 

31.  T[  And  again,  departing  from  the  coasts  of  Tyre  and  Sidon,  he  came 
unto  the  sea  of  Galilee,  through  the  midst  of  the  coasts  of  Decapolis. 

Charity  has  its  rules  and  measures  in  the  distribution  of 
spiritual  good  things,  as  well  as  in  that  of  temporal.  We  do 
not  see  upon  what  account  Christ  leaves  one  country  to  pass 
into  another ;  the  reasons  hereof  are  hidden  in  the  secret  de 
signs  of  God.  One  advantage  which  Christ  draws  from  it  is, 
to  show  us  that  he  is  absolute  master  of  his  own  gifts,  and 
that  he  owes  us  nothing ;  to  keep  men  under  the  apprehension 
of  losing  him,  and  to  induce  them  to  profit  by  his  word  and 
benefits  while  they  enjoy  him. 

32.  And  they  bring  unto  him  one  that  was  deaf,  and  had  an  impedi 
ment  in  his  speech ;  and  they  beseech  him  to  put  his  hand  upon  him. 

Human  nature  was  incapable  of  hearing  the  doctrine  of 
salvation,  and  of  acknowledging  its  own  misery,  when  the  Son 
of  God  came  to  seek  it ;  and  every  sinner  left  to  himself  has 
this  double  inability  in  some  degree.  A  man  is  deaf  and 
dumb,  when  he  refuses  to  hear  the  truth,  to  be  attentive  to 
it,  and  to  obey  it.  Deplorable  deafness  this,  which  is  volun 
tary,  and  of  which  a  man  is  unwilling  to  be  cured !  for  as  soon 
as  ever  he  is  willing,  and  humbly  begs  a  remedy,  he  is  no 
longer  either  deaf  or  dumb. 

33.  And  he  took  him  aside  from  the  multitude,  and  put  his  fingers  into 
his  ears,  and  he  spit,  and  touched  his  tongue ; 

How  great  is  the  mercy  shown  toward  a  sinner,  when  God 
chooses  him  out  of  a  multitude  of  others,  on  purpose  to  give 


442  MAR  K. 

him  faith,  and  the  grace  to  confess  his  name  !  Nothing  but 
the  merits,  word,  and  grace  of  Him  who  is  both  God  and  man, 
can  open  our  heart  to  the  truth,  can  infuse  into  it  the  love 
and  relish  thereof,  and  inspire  it  with  courage  to  confess  it. 
Every  thing  is  efficacious  in  Jesus  Christ,  every  thing  is  full 
of  virtue,  because  every  thing  in  him  is  united  to  the  word 
and  to  the  eternal  wisdom. 

34.  And  looking  up  to  heaven,  he  sighed,  and  saith  unto  him,  Ephpha- 
tha,  that  is,  Be  opened.  35.  And  straightway  his  ears  were  opened,  and 
the  string  of  his  tongue  was  loosed,  and  he  spake  plain. 

It  is  by  prayer,  and  the  secret  sighs  of  the  heart,  that 
Christ  applies  his  merits.  If  the  conversion  of  a  sinner  cost 
Jesus  Christ  so  many  desires,  prayers,  and  sighs,  is  it  not 
reasonable  that  it  should  likewise  cost  the  sinner  himself 
some  ?  Is  it  not  necessary  that  his  servants,  called  and  sepa 
rated  to  this  work,  should  be  men  of  desires,  prayers,  and 
sighs?  That  which  Christ  does  here,  is  the  pattern  which  a 
minister  of  the  church  ought  to  follow,  who,  in  the  exercise 
of  his  ministry,  in  performing  the  ceremonies  of  the  sacra 
ments,  and  in  pronouncing  the  words  and  prayers  over  sin 
ners,  in  the  name  and  by  the  authority  of  the  church  and  of 
Christ  himself,  ought  to  lift  up  his  heart  toward  heaven,  to 
groan  and  sigh  in  behalf  of  those  under  his  hand,  and  to  ex 
pect  every  thing  from  him  who  is  the  sovereign  Master  of  all 
hearts.  0  Jesus !  pronounce  over  mine,  over  the  hearts  of 
sinners,  and  of  all  those  who  ought  to  hear  thee  and  to  speak 
in  thy  stead,  these  words,  "Be  opened,"  and  thou  shalt  be 
immediately  obeyed. 

36.  And  he  charged  them  that  they  should  tell  no  man :  but  the  more 
he  charged  them,  so  much  the  more  a  great  deal  they  published  it ; 

A  benefit  becomes  so  much  the  more  worthy  to  be  published, 
by  how  much  the  more  he  who  does  it  endeavours  to  conceal 
it.  The  humility  of  the  benefactor,  and  the  gratitude  of  the 
receiver,  may  very  well  oppose  each  other  without  any  preju 
dice  to  the  peace  of  their  hearts.  Though  Christ  be  not  here 
obeyed,  yet  his  prohibition  is  not  altogether  fruitless,  since  it 
affords  an  instruction  for  his  ministers,  and  a  pattern  for  all 
his  members. 


CHAPTER    VIII.  443 

37.  And  were  beyond  measure  astonished,  saying,  He  hath  done  all 
things  well:  he  maketh  both  the  deaf  to  hear,  and  the  dumb  to  speak. 

It  is  proper  only  to  Christ  to  make  man  capable  of  hearing 
the  voice  of  his  God,  and  of  praising  his  majesty.  He  did 
nothing  but  what  was  useful  and  beneficial  to  men,  because  it 
was  for  their  sakes  that  he  was  made  man.  That  which  we 
owe  to  the  actions  of  Christ  is  not  only  to  admire  what  is 
great  and  illustrious  in  them,  but  likewise  to  consider  the 
tendency  and  design  of  them.  It  is  a  very  great  commenda 
tion  of  a  minister,  to  say  that  he  does  all  things  well ;  that 
is,  with  gravity,  modesty,  and  external  decency,  and  with  ap 
plication,  piety,  and  internal  religion.  This  is  the  way  to 
make  even  the  deaf  to  hear  the  truth,  and  to  draw  from  sin 
ners  an  acknowledgment  and  confession  of  their  miseries. 


CHAPTER  VIII. 

SECT.  I. — THE   MIRACLE   OP   THE    SEVEN   LOAVES. 

1.  IN  those  days  the  multitude  being  very  great,  and  having  nothing 
to  eat,  Jesus  called  his  disciples  unto  him,  and  saith  unto  them, 

Jesus  Christ,  the  good  Shepherd,  seems  desirous  to  take 
advice  of  his  disciples,  that  he  may  set  an  example  to  the 
chief  pastors  of  the  church.  He  permitted  this  want,  and 
chose  this  opportunity  to  feed  this  people,  on  purpose  to  teach 
the  poor  to  have  recourse  to  him  as  their  refuge  in  their  ne 
cessities,  and  to  put  the  rich  in  mind  that  it  is  he  who  keeps 
them  from  falling  into  poverty,  and  who  gives  them  all  their 
wealth  and  riches. 

2.  I  have  compassion  on  the  multitude,  because  they  have  now  been 
with  me  three  days,  and  have  nothing  to  eat : 

Jesus  Christ  has  had  his  elect  before  the  law,  under  the 
law,  and  from  the  time  of  his  incarnation ;  which  three  periods 
are  represented  by  these  three  days ;  and  in  all  these  seasons 
they  have  been,  and  shall  be,  with  him  by  means  of  faith, 
hope,  and  charity.  Alas !  how  much  did  those  who  lived 
before  the  incarnation  long  after  Jesus  Christ,  the  bread  of 


444  MARK. 

heaven,  who  freely  gives  himself  to  us,  and  is  become  our  daily 
bread !  The  Jews  having  nothing  but  types  and  shadows,  and 
carnal  sacrifices,  incapable  of  nourishing  the  soul,  had,  pro 
perly  speaking,  nothing  to  eat ;  in  like  manner  the  Gentiles, 
who  had  nothing  but  what  was  capable  of  giving  them  death. 
All  thanks  be  rendered  to  thee,  0  holy  and  adorable  Victim, 
true  bread  of  souls,  for  having  had  compassion  on  thy  people, 
and  having  given  them  thyself  for  their  food  and  nourishment ! 

3.  And  if  I  send  them  away  fasting  to  their  own  houses,  they  will 
faint  by  the  way :  for  divers  of  them  came  from  far. 

Faith  grows  weak,  hope  faint,  and  charity  cold,  during  the 
pilgrimage  of  this  life,  especially  in  those  who  have  been  a 
long  time  at  a  distance  from  God,  unless  he  vouchsafe  to  give 
them  new  strength.  They  come  from  far  who  come  from  the 
region  of  sin,  which  is  so  remote  from  God.  Jesus  Christ 
himself  is  the  living  bread,  which  is  the  happiness  and  joy  of 
angels  in  the  heavenly  country,  and  the  strength  and  remedy 
of  men  in  their  way  thither.  Christ  does  not  feed  those  who 
come  from  far,  till  he  has  nourished  them  a  great  while  with 
his  word,  tried  their  fidelity  and  perseverance,  and  fully 
known  their  want  and  their  hunger.  Thus  great  sinners  are 
to  be  treated,  before  they  are  fed  with  the  eucharist. 

4.  And  his  disciples  answered  him,  From  whence  can  a  man  satisfy 
these  men  with  bread  here  in  the  wilderness  ? 

Nothing  here  below  is  capable  of  supporting,  healing,  and 
satisfying  the  heart  of  man.  The  Holy  Ghost  supports  it  by 
his  strength,  Christ  heals  it  by  his  grace,  and  God  will  satisfy 
it  with  his  glory.  Can  we  fear  wanting  any  thing  when  we 
have  Jesus  Christ  with  us,  when  we  have  him  for  our  pastor  ? 
Yes,  Lord,  thou  art  our  pastor,  and  nothing  will  ever  be  want 
ing  to  those  who  trust  in  thee,  and  are  within  thy  fold,  which 
is  the  church. 

5.  And  he  asked  them,  How  many  loaves  have  ye?    And  they  said, 
Seven. 

These  seven  loaves  are  emblems  of  the  seven  habitual  gifts 
of  the  Holy  Ghost,  of  which  our  blessed  Saviour  makes  use  to 
weaken  in  us  the  contrary  habits,  and  to  strengthen  us  against 


CHAPTER    VIII.  445 

concupiscence.  0  Holy  Spirit,  who  did  rest  on  Jesus  Christ 
in  order  to  fill  his  members  through  him,  be  thou  our  wisdom 
to  raise  us  to  the  knowledge  of  the  mysteries  of  religion,  our 
understanding  to  comprehend  the  truths  of  salvation  and  our 
duties,  our  counsel  in  all  our  doubts,  our  strength  in  all  our 
weakness,  our  knowledge  in  whatever  belongs  to  our  vocation, 
our  piety  in  all  our  actions,  and  our  filial  and  religious  fear  in 
all  the  temptations  of  this  life  ! 

6.  And  he  commanded  the  people  to  sit  down  on  the  ground :  and  he 
took  the  seven  loaves,  and  gave  thanks,  and  brake,  and  gave  to  his  disci 
ples  to  set  before  them  ;  and  they  did  set  them  before  the  people. 

The  Word  took  these  seven  gifts  in  his  incarnation,  inspired 
them  into  the  apostles  by  sending  the  Holy  Ghost,  and  by 
their  ministry  has  shed  them  abroad  in  the  hearts  of  all  the 
faithful  by  the  means  of  the  word  and  sacraments.  Without 
a  new  gift,  without  the  benediction  of  his  actual  grace,  which 
is  obtained  by  prayer,  we  can  make  but  an  ill  use  of  these 
habitual  gifts. 

7.  And  they  had  a  few  small  fishes :  and  he  blessed,  and  commanded 
to  set  them  also  before  them. 

The  bountiful  hand  of  Christ's  love  never  blesses  and  multi 
plies,  but  only  in  order  to  distribute;  whereas  the  niggardly 
hand  of  secular  love  gathers  and  heaps  together  with  no  other 
intent  but  to  hoard.  We  do  not  find  that  Jesus  Christ  ever 
gave  a  blessing  to  great  riches,  but  only  to  some  few  things 
necessary  to  life :  which  was  to  show  us  that  it  is  through  his 
invisible  blessing  that  the  poor,  who  are  religious,  always  find 
wherewith  to  subsist,  and  are  more  contented  in  their  poverty 
than  the  rich  in  their  abundance. 

8.  So  they  did  eat,  and  were  filled :  and  they  took  up  of  the  broken 
meat  that  was  left  seven  baskets.    9.  And  they  that  had  eaten  were  about 
four  thousand :  and  he  sent  them  away. 

The  gifts  of  God  fill  the  heart  without  being  wasted  or  di 
minished,  and  multiply  in  all  the  faithful.  It  is  Christ  who 
blesses  our  food,  and  renders  it  sufficient  for  us,  when  by 
prayer  we  in  his  name  and  Spirit  bless  our  provisions  before 
we  eat.  In  doing  this  let  us  always  have  before  our  eyes  this 
blessing  of  Christ,  and  beseech  him  that  his  invisible  hand 

VOL.  I.-  38 


446  MARK. 

may  bless  us  as  well  as  his  gifts,  and  cause  us  to  use  them 
after  a  Christian  manner.  Bless  us,  Lord,  and  these  thy 
gifts,  etc. 

SECT.  II. — A   SIGN   REFUSED. — THE   APOSTLES   REPROVED    FOR 
THEIR   WANT   OF   UNDERSTANDING. 

10  1[  And  straightway  he  entered  into  a  ship  with  his  disciples,  and 
came  into  the  parts  of  Dalmanutha.  11.  And  the  Pharisees  came  forth, 
and  began  to  question  with  him,  seeking  of  him  a  sign  from  heaven, 
tempting  him. 

Nothing  is  sufficient  to  make  him  see  who  is  wilfully  blind. 
None  but  Pharisees  seek  Jesus  Christ  to  dispute  with  him. 
He  would  have  men  seek  him  as  disciples  and  scholars,  not 
as  wranglers  and  cavillers.  Many,  even  at  this  day,  converse 
with  him  and  study  his  truths  in  the  Scriptures,  only  out  of 
a  spirit  of  disputation  and  contest,  never  satisfied  with  that 
which  satisfies  all  others.  New  miracles  are  wanting  for  some 
sort  of  persons,  and  yet  they  would  not  fail  to  take  occasion 
even  from  them  to  raise  new  disputes. 

12.  And  he  sighed  deeply  in  his  spirit,  and  saith,  Why  doth  this  gene 
ration  seek  after  a  sign  ?  verily  I  say  unto  you,  There  shall  no  sign  be 
given  unto  this  generation. 

The  voluntary  blindness  of  the  great  pretenders  to  learning 
and  strong  reasoning,  is  the  most  deplorable  condition  imagin 
able,  and  that  out  of  which  they  seldom  recover.  There  is 
nothing  to  be  done  for  these  persons,  but  only  to  groan  and 
sigh  deeply  for  them  from  the  bottom  of  the  heart.  Miracles 
are  of  no  manner  of  use  to  those  who  are  resolved  not  to 
believe.  For  what  reason  do  these  Pharisees,  and  others  like 
them,  seek  after  signs  and  miracles,  but  only  that  they  may 
have  the  pleasure  to  contest  the  truth  of  them,  to  nonplus  re 
ligion  if  possible,  and  reduce  it  to  want  of  proof?  Let  us 
adore  the  conduct  of  Jesus  Christ,  and  imitate  his  wisdom. 

13.  And  he  left  them,  and  entering  into  the  ship  again  departed  to  the 
other  side. 

God  generally  abandons  these  disputers  to  the  vanity  of 
their  own  mind.  It  is  a  dreadful  judgment  when  truth  with 
draws  itself  entirely  from  a  person,  and  leaves,  as  it  were,  a 
chaos  or  deep  sea  between  itself  and  a  mind  puffed  up  with 


CHAPTER   VIII.  447 

pride.  Every  one  has  his  share  of  this  spirit,  few  are  sensi 
ble  of  it,  and  all  ought  to  fear  lest  it  remove  Christ  at  a  dis 
tance  from  them. 

14.  fl  Now  the  disciples  had  forgotten  to  take  bread,  neither  had  they 
in  the  ship  with  them  more  than  one  loaf. 

How  happy  is  he  whom  the  relish  of  Christ's  word  causes 
to  forget  the  necessities  of  life.  This  forgetfulness  will  be 
the  occasion  of  new  instructions ;  for  Christ  makes  every  thing 
contribute  to  the  salvation  of  his  elect. 

15.  And  he  charged  them,  saying,  Take  heed,  beware  of  the  leaven  of 
the  Pharisees,  and  of  the  leaven  of  Herod. 

Every  state  has  its  leaven,  as  it  has  its  grace.  The  leaven 
of  the  pretenders  to  devotion  is  hypocrisy  and  envy ;  that  of 
courtiers  and  great  persons  is  ambition  and  crafty  policy. 
These  are  two  sorts  of  enemies  which  truth  and  its  disciples 
have  most  reason  to  fear.  Every  one  ought  to  take  heed, 
and  to  secure  himself  from  them,  not  by  artifice  or  violence, 
but  by  arming  himself  with  patience  and  trust  in  God,  by  ad 
hering  steadfastly  to  the  truth,  and  by  continually  watching 
over  himself,  that  he  may  not  be  drawn  away  either  by  au 
thority  or  deceit. 

16.  And  they  reasoned  among  themselves,  saying,  It  is  because  we 
have  no  bread. 

The  perfect  Christian  still  raises  his  mind  from  sensible 
things  to  spiritual ;  the  imperfect  lets  his  sink  insensibly  from 
spiritual  to  sensible  and  carnal  things.  The  more  faith  de 
creases,  the  more  a  man  concerns  himself  about  the  wants  of 
the  body,  and  the  more  his  sight  of  spiritual  things  decays. 
It  is  very  useful  and  important  for  a  man  to  say  frequently 
to  himself,  Eternity  is  that  about  which  I  ought  to  be  chiefly 
employed. 

17.  And  when  Jesus  knew  it,  he  saith  unto  them,  Why  reason  ye,  be 
cause  ye  have  no  bread  ?  perceive  ye  not  yet,  neither  understand  ?  have 
ye  your  heart  yet  hardened  ?*        [*  Fr.  Have  ye  yet  neither  sense  nor 
understanding,  and  is  your  heart  continually  in  blindness  ?] 

How  justly  is  this  reproof  due  to  those  Christians  who  are 
altogether  taken  up  with  the  cares  of  this  present  life?  If 
this  anxious  solicitude  is  blamable  even  in  the  poor;  how 


448  MARK. 

much  more  is  it  so  in  those  who  have  necessaries  in  abun 
dance  ?  To  distrust  God,  after  all  which  he  has  done  to  make 
known  his  providence  over  mankind,  and  his  fatherly  care 
toward  his  children,  is  to  want  not  only  faith,  but  even  sense 
and  understanding.  Illuminate  us,  0  Lord,  anew  with  thy 
light,  and  suffer  not  our  hearts  to  fall  into  this  blindness ! 

18.  Having  eyes,  see  ye  not  ?  and  having  ears,  hear  ye  not  ?  and  do 
ye  not  remember  ? 

One  may  well  apply  this  with  more  apparent  truth  to  those 
children  of  the  earth  who  mind  nothing  but  earth,  and  heap 
ing  up  of  riches.  They  have  no  eyes  to  see  the  vanity  and 
frailty  of  these  things,  no  ears  to  hear  what  faith  declares  to 
them  concerning  them,  and  no  memory  to  remember  how  God 
overturns  at  his  pleasure  the  greatest  fortunes,  and  scatters 
abroad  that  wealth  wherein  they  put  their  whole  trust  and 
confidence. 

19.  When  I  brake  the  five  loaves  among  five  thousand,  how  many 
baskets  full  of  fragments  took  ye  up?     They  say  unto  him,  Twelve. 
20.  And  when  the  seven  among  four  thousand,  how  many  baskets  full 
of  fragments  took  ye  up  ?     And  they  said,  Seven.    21.  And  he  said  unto 
them,  How  is  it  that  ye  do  not  understand  ? 

The  little  use  we  make  of  God's  gifts,  our  forgetfulness  of 
his  particular  benefits,  and  our  not  taking  sufficient  notice  of 
the  visible  wonders  which  he  works  every  day  for  us  in  the 
world,  make  it  evident  that  sin  has  spread  its  darkness  over 
the  understanding  of  man,  as  well  as  over  his  heart.  There 
is  need  of  somewhat  more  than  miracles  to  establish  faith  and 
Christian  confidence.  Without  thy  grace,  0  Jesus !  man  still 
remains  what  he  is  of  himself,  even  in  the  midst  of  the  most 
surprising  prodigies.  It  is  not  to  insult  thy  disciples  that 
thou  speakest  so  harshly  to  them  in  appearance,  but  to  make 
them  sensible  of  their  condition  and  their  wants,  and  to  oblige 
them  to  put  their  whole  confidence  in  thee. 

SECT.  III. — THE   BLIND   MAN  CURED. 

22.  fl  And  he  cometh  to  Bethsaida ;  and  they  bring  a  blind  man  unto 
him,  and  besought  him  to  touch  him. 

Jesus  employs  all  means  to  make  us  apprehend  this  truth, 
That  all  human  nature  is,  through  sin,  become  blind  as  to  the 


CHAPTER  VIII.  449 

tilings  of  God.  It  was  in  order  to  cure  it  that  he  united  him 
self  thereto  by  his  incarnation,  and  that  he  has,  as  it  were, 
touched  it  with  his  person  and  divine  substance  so  closely  as 
to  make  with  it  but  one  and  the  same  person.  This  cure  ad 
vances  in  proportion  as  Christ  unites  himself  to  any  particular 
soul  by  faith  and  charity.  Our  heart  is  like  a  blind  person, 
which  we  must  frequently  present  to  Christ,  that  he  may 
touch  it  with  his  invisible  hand.  Charity  ought  to  imitate 
him  in  applying  itself  to  enlighten  those  who  are  ignorant  of 
their  own  blindness,  and  do  not  desire  to  be  cured  of  it. 

23.  And  he  took  the  blind  man  by  the  hand,  and  led  him  out  of  the 
town ;  and  when  he  had  spit  on  his  eyes,  and  put  his  hands  upon  him, 
he  asked  him  if  he  saw  aught. 

The  humility,  wisdom,  and  power  of  the  word  incarnate, 
concur  to  the  curing  of  our  blindness.  Ignorance  of  the 
truth,  or  spiritual  blindness,  is  generally  both  the  daughter 
and  mother  of  pride.  A  man  must  manage  those  prudently 
whom  he  designs  to  cure  of  this  blindness,  taking  them  aside 
in  private  in  order  to  make  them  sensible  thereof,  how  public 
soever  it  may  be.  The  hand  of  our  blessed  Saviour  is  an  em 
blem  of  his  healing  grace,  and  of  the  conduct  of  his  ministers. 
He  here  uses  it  to  three  purposes:  (1.)  That  he  may  be  a 
guide  to  this  blind  man  while  he  continues  blind.  (2.)  That 
he  may  apply  the  remedy  to  him.  (3.)  That  he  may  give  him 
imposition  of  hands.  A  man  may  imitate  Christ  herein, 
(1.)  By  treating  the  person  spiritually  blind  with  a  charitable 
mildness  before  his  cure.  (2.)  By  applying  to  him  the  remedy 
of  evangelical  truths  with  a  great  deal  of  discretion.  (3.)  By 
praying,  and  doing  good  offices  for  him. 

24.  And  he  looked  up,  and  said,  I  see  men  as  trees,  walking.  25.  After 
that  he  put  his  hands  again  upon  his  eyes,  and  made  him  look  up ;  and 
he  was  restored,  and  saw  every  man  clearly. 

The  cure  of  our  blindness  is  only  begun  here  on  earth ;  for 
our  understanding  has  some  degrees  of  darkness  which  will 
not  be  dispersed  until  we  come  to  heaven.  This  cure  requires 
abundance  of  patience;  because  the  light  of  truth  does  not 
often  enter  all  at  once  into  the  soul.  God  would  have  men 
learn  the  greatness  of  the  evil,  the  necessity  of  his  grace,  and 

38*  2D 


450  MARK. 

the  difficulty  of  the  cure,  from  the  delay  of  his  light,  and  the 
several  degrees  thereof  through  which  they  must  pass.  It  is 
one  of  the  duties  of  a  pastor  and  spiritual  director,  to  study 
this  gradual  progression,  and  not  to  leave  the  patient  until  he 
is  perfectly  cured. 

26.  And  he  sent  him  away  to  his  house,  saying,  Neither  go  into  the 
town,  nor  tell  it  to  any  in  the  town. 

When  man  shall  be  perfectly  cured  of  his  blindness,  he  will 
praise  God  in  the  eternal  silence  of  his  house.  Let  us  begin 
the  sacrifice  of  thanksgiving  here  below.  Retirement  of  one 
sort  or  another  is,  as  it  were,  necessary  after  conversion. 
When  a  man  has  once  received  the  knowledge  of  the  truth, 
he  must  long  meditate  upon  it  in  private,  feed  on  it  in  silence, 
and  let  it  take  deep  root  in  his  heart  before  he  speaks  of  it. 
There  is  an  eagerness  to  impart  it  to  others  which  does  not 
proceed  from  God,  and  may  be  prejudicial  to  beginners. 

SECT.  IV. — THE   PASSION   FORETOLD. — PETER   REBUKED. 

27.  If  And  Jesus  went  out,  and  his  disciples,  into  the  towns  of  Cesarea 
Philippi:   and  by  the  way  he  asked  his  disciples,  saying  unto  them, 
Whom  do  men  say  that  I  am  ? 

None  but  Jesus  can  speak  of  himself  without  danger.  It 
is  very  advantageous  to  discourse  of  his  mysteries  in  journies 
and  in  common  conversations.  It  is  neither  out  of  ignorance, 
nor  curiosity,  nor  want  of  other  discourse,  that  Christ  speaks 
on  this  subject;  but,  on  the  contrary,  from  a  knowledge  of 
the  different  opinions  men  had  concerning  him,  and  from  a 
desire  to  satisfy  their  curiosity  by  the  truth,  and  to  avoid  by 
means  of  holy  instructions  the  loss  of  time  which  usually 
attends  travelling. 

28.  And  they  answered,  John  the  Baptist:  but  some  say,  Elias;  and 
others,  One  of  the  prophets. 

The  world  is  blind  as  to  every  thing  which  relates  to  Christ. 
It  is  not  by  leaving  our  understanding  to  its  own  conjectures 
that  we  discover  Christ  and  his  truths,  but  by  consulting  the 
Scriptures.  Extreme  blindness  this,  that  men  should  be  will 
ing  to  trust  to  themselves  in  this  matter  without  the  least 
proof  or  evidence,  rather  than  depend  on  Christ,  who  declares 


CHAPTER    VIII.  451 

it  himself,  proves  it  by  miracles,  and  confirms  it  by  pro 
phecies. 

29.  And  he  saith  unto  them,  But  whom  say  ye  that  I  am  ?    And  Peter 
answereth  and  saith  unto  him,  Thou  art  the  Christ. 

The  true  knowledge  of  the  mysteries  of  Christ  is  not  to  be 
found,  but  only  among  the  disciples  of  the  truth  and  the  light. 
Out  of  this  school,  there  is  nothing  but  uncertainty  or  false 
hood.  0  Jesus !  thou  art  the  Christ,  that  is,  the  Anointed 
of  the  Lord,  sent  to  save  the  world ;  anointed  with  the  Divinity 
itself,  that  thou  mayest  communicate  part  of  thy  unction  to 
thy  members.  Render  me  faithful  to  this  grace  in  always 
following  the  Spirit  of  the  divine  adoption. 

30.  And  he  charged  them  that  they  should  tell  no  man  of  him. 
Pride  gives  men  the  curiosity  to  know  what  the  world  says 

of  them ;  Christ  plainly  shows  that  he  is  very  far  from  it, 
since  he  will  not  as  yet  be  known.  Truths  have  their  proper 
time  of  discovery ;  let  us  not  anticipate  it.  It  was  necessary 
that  Jesus  Christ  should  himself  bear  witness  to  his  divinity 
before  Pilate,  and  be  the  first  martyr  thereof,  to  merit  for  his 
disciples  the  grace  to  follow  his  example,  and  to  bear  the 
same  witness  by  their  martyrdom.  Until  then,  it  was  their 
part  to  be  silent. 

31.  And  he  began  to  teach  them,  that  the  Son  of  man  must  suffer 
many  things,  and  be  rejected  of  the  elders,  and  of  the  chief  priests,  and 
scribes,  and  be  killed,  and  after  three  days  rise  again. 

Christ  here  gives  an  abridgment  of  the  mysteries  of  his 
death  and  resurrection.  It  was  necessary  to  establish  the 
belief  of  his  divinity  before  he  proposed  that  of  the  mystery 
of  the  cross.  To  human  understanding,  these  seem  to  con 
tradict  one  another ;  but  it  is  on  this  very  account  that  his 
sufferings  are  more  amiable  to  us,  and  that  this  mystery  is 
more  a  mystery  of  faith.  Let  us  be  heartily  willing  to  suffer, 
to  be  rejected  of  the  world,  and  to  be  crucified  with  Christ, 
if  we  desire  to  rise  with  him. 

32.  And  he  spake  that  saying  openly.    And  Peter  took  him,  and  began 
to  rebuke  him. 

Corrupt  reason  often  finds  somewhat  amiss  in  the  divine 


452  MAKK. 

conduct.  It  is  always  deceived,  when  it  will  needs  concern 
itself  to  judge  thereof  and  to  rectify  it.  A  pardonable  error 
this  in  Peter,  who  had  not  yet  seen  the  world  subjected  to 
God  by  the  cross  of  Christ,  but  intolerable  in  those  who  fully 
know  the  wonders  and  power  of  it.  Let  my  reason,  0  my 
God,  with  an  entire  submission,  continually  adore  the  infinitely 
wise  contrivances  of  thy  sovereign  reason ! 

33.  But  when  he  had  turned  about  and  looked  on  his  disciples,  he  re 
buked  Peter,  saying,  Get  thee  behind  me,  Satan  :  for  thou  savourest  not 
the  things  that  be  of  God,  but  the  things  that  be  of  men. 

Human  sentiments  are  always  opposite  to  the  ways  of  God. 
Whoever  opposes  the  love  of  the  cross  is  a  Satan.  Reason, 
left  to  itself,  is  incapable  of  receiving  the  mysteries  of  faith. 
Christ  looks  on  his  disciples  while  he  speaks  to  Peter,  to  let 
them  know  that  this  lesson  concerns  them  all,  and  us  as  well 
as  them.  How  dangerous  a  counsellor  is  natural  tenderness 
in  the  affairs  of  salvation !  Men  think  to  preserve  nature,  to 
please  a  friend,  and  to  use  a  penitent  gently,  by  sparing  them 
in  what  is  troublesome  and  grievous ;  and  so  they  ruin  them 
by  a  fatal  kindness. 

34.  ^[  And  when  he  had  called  the  people  unto  him  with  his  disciples 
also,  he  said  unto  them,  Whosoever  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross,  and  follow  me. 

Self-denial  is  the  abridgment  of  the  morality  of  the  gospel, 
which  concerns  everybody,  and  consists  in  renouncing  not 
only  some  external  things,  but  the  old  man  entirely;  namely, 
whatever  is  irregular  and  corrupt  in  the  understanding,  judg 
ment,  memory,  will,  and  affections,  and  whatever  is  therein 
opposite  to  Jesus  Christ,  his  cross,  and  his  gospel.  There  is 
no  manner  of  privilege,  no  difference  in  the  least,  between  the 
pastors  and  the  flock,  in  relation  to  the  cross  and  evangelical 
self-denial.  It  is  for  this  very  reason  that  Christ  joins  the 
people  with  his  disciples,  and,  as  it  were,  to  justify  his  con 
duct  toward  Peter  by  the  most  fundamental  part  of  the  gospel. 

35.  For  whosoever  will  save  his  life  shall  lose  it;  but  whosoever  shall 
lose  his  life  for  my  sake  and  the  gospel's,  the  same  shall  save  it. 

The  love  of  this  present  life  is  contrary  to  salvation ;  a 
man  must  lose  his  life  for  the  sake  of  Christ  in  order  to  find 


CHAPTER  VIII.  453 

it  again  in  him.  The  whole  tenor  of  the  gospel  teaches  us, 
that  the  contempt  of  this  mortal  life  is  a  necessary  means  to 
obtain  that  which  is  immortal ;  .but  how  few  are  convinced  by 
it !  It  is  not  only  before  tyrants  that  we  ought  to  wean  our 
selves  from  the  love  of  life ;  but  much  more,  while  we  are  in 
the  midst  of  the  conveniences  and  satisfactions  of  it.  The 
martyrs  had  only  a  few  days  or  hours  to  fight  against  it,  in 
the  sight  of  torments  and  death ;  but  Christians,  during  their 
whole  life,  are  to  maintain  their  ground  against  the  allure 
ments  of  pleasure. 

36.  For  what  shall  it  profit  a  man,  if  he  shall  gain  the  whole  world, 
and  lose  his  own  soul  ? 

All  gain  is  loss  when  a  man  does  not  save  his  soul.  He 
who  possesses  all  things  without  God,  has  nothing.  No  man 
is  so  foolish  as  to  be  willing  to  purchase  an  empire  at  the 
price  of  his  life ;  and  yet  the  world  is  full  of  those  pretenders 
to  wisdom,  who  give  up  their  salvation  and  an  immortal  life 
for  a  vain  pleasure,  a  handful  of  money,  or  an  inch  of  land. 
How  much  are  the  greatest  conquerers  to  be  pitied,  if,  while 
intoxicated  with  their  victories  and  conquests,  they  ravage  and 
lay  waste  the  earth,  their  own  souls  are  laid  waste  by  sin  and 
passion,  and  destroyed  to  all  eternity. 

37.  Or  what  shall  a  man  give  in  exchange  for  his  soul  ? 

A  man  has  but  one  soul;  and  when  that  is  once  damned, 
there  is  no  recovery.  Fatal  and  dreadful  experience  this, 
when,  after  having  enjoyed  pleasures,  riches,  and  empires  a 
few  years,  men  find,  by  losing  all  in  a  moment,  that  all  is 
nothing,  and  that  whatever  they  possessed  here  is  altogether 
unprofitable  for  the  other  life ! 

38.  Whosoever  therefore  shall  be  ashamed  of  me  and  of  my  words,  in 
this  adulterous  and  sinful  generation,  of  him  also  shall  the  Son  of  man 
be  ashamed,  when  he  cometh  in  the  glory  of  his  Father  with  the  holy 
angels. 

Men  are  often  too  forward  rather  than  otherwise,  highly  to 
commend  truth  among  those  who  love  and  honour  it:  but  to 
bear  witness  to  it  before  those  who  do  not  favour  it  at  all,  is 
a  thing  more  rare  than  can  be  imagined.  We  do  not  suffi 
ciently  dread  this  terrible  threatening.  "We  may  flatter  our- 


454  MARK. 

selves  if  we  please,  here  below,  and  by  trivial  reasons  excuse 
ourselves  from  giving  testimony  to  the  word  of  Christ,  and  to 
himself  in  his  servants;  the  day  of  the  Lord  will  disperse  all 
those  clouds  with  which  we  cover  ourselves,  and  expose  to 
open  view  the  base  interests  which  we  shall  have  preferred  to 
those  of  God  and  of  his  church. 


CHAPTER  IX. 

SECT.  I. — THE  TRANSFIGURATION. — THE   COMING  OF   ELIAS. 

1.  AND  he  said  unto  them,  Verily  I  say  unto  you,  That  there  be  some 
of  them  that  stand  here,  which  shall  not  taste  of  death,  till  they  have 
seen  the  kingdom  of  God  come  with  power. 

God  never  promises  any  thing  but  he  gives  an  earnest  of  it, 
even  in  this  life.  Christ,  by  a  foretaste  of  his  glory,  confirms 
the  belief  of  his  incarnation,  strengthens  the  hope  of  the 
resurrection  and  eternal  life,  awakens  the  love  of  truth,  takes 
off  the  scandal  of  the  cross,  and  encourages  to  the  practice 
of  self-denial,  and  all  Christian  perfection,  wherein  he  had 
just  now  instructed  his  disciples. 

2.  fl  And  after  six  days  Jesus  taketh  with  liim  Peter,  and  James,  and 
John,  and  leadeth  them  up  into  a  high  mountain  apart  by  themselves : 
and  he  was  transfigured  before  them. 

After  the  six  days  of  this  present  life,  the  eternal  Sabbath 
begins  upon  the  holy  mountain  of  heaven ;  where  Christ  entire, 
consisting  of  the  Head  and  all  the  members,  of  Jesus  and  the 
church,  shall  be  perfectly  transfigured  in  glory.  0  mountain 
of  Sion,  city  of  the  living  God,  heavenly  Jerusalem,  church 
of  the  first-born  who  are  written  in  heaven,  when  will  it  be 
that  we  shall  approach  thee  ?  When  will  that  glorious  trans 
figuration  be  accomplished  which  shall  change  this  mortal 
body,  and  fashion  it  like  unto  the  glorious  body  of  our  blessed 
Saviour? 

3.  And  his  raiment  became  shining,  exceeding  white  as  snow;  so  as 
no  fuller  on  earth  can  white  them. 

The  saints  in  the  state  of  eternity  shall  become  all  shining ; 


CHAPTER    IX.  455 

they  shall  be  nothing  but  light  and  brightness  there,  both  in 
body  and  soul,  and  that  without  changing  their  nature.  In 
order  to  our  bearing  in  our  body  one  day  the  image  of  Christ, 
as  the  heavenly  and  spiritual  man,  we  must  now  bear  in  it  the 
image  of  him  as  the  man  of  mortification  and  repentance.  A 
true  Christian,  a  true  penitent,  is,  as  it  were,  the  fuller  of  his 
own  flesh,  which  he  takes  the  greatest  pains  to  cleanse  and 
whiten  by  mortification  and  works  of  repentance.  But  what 
is  this  purity  which  grace  works  in  our  bodies  here  on  earth, 
in  comparison  of  that  which  glory  shall  work  in  them  in  heaven  ? 

4.  And  there  appeared  unto  them  Elias  with  Moses :  and  they  were 
talking  with  Jesus. 

The  truth  which  the  prophets  attested,  published,  and 
honoured  with  their  blood,  shall  in  heaven  be  in  its  full  light 
and  triumph.  Charity,  which  the  law  pointed  at,  longed  for, 
and  regulated,  shall  be  there  in  its  fulness  and  kingdom. 
There  is  a  perfect  agreement  between  the  law  and  the  pro 
phets,  between  the  gospel  and  the  apostles.  Every  thing  in 
them  all  tends  to  make  Jesus  Christ  known,  and  God  in  and 
by  Jesus  Christ,  to  form  by,  faith  and  charity  his  mystical 
body  on  earth,  and  to  conduct  it  up  into  the  eternal  mountain 
to  be  glorified  there. 

5.  And  Peter  answered  and  said  to  Jesus,  Master,  it  is  good  for  us  to 
be  here :  and  let  us  make  three  tabernacles ;  one  for  thee,  and  one  for 
Moses,  and  one  for  Elias. 

The  church  shall  there  enjoy  the  fruit  of  all  its  conflicts,  a 
repose  which  shall  never  end,  and  a  joy  which  cannot  be  ex 
pressed.  All  the  saints,  under  their  adorable  Head,  shall  be 
there  placed  in  their  proper  rank  and  order,  which  will  make 
one  of  the  chief  beauties  of  God's  house.  Happy  those  who 
dwell  in  thy  house,  0  my  God !  they  will  forever  praise  thee, 
and  say,  "It  is  good  for  us  to  be  here."  How  good,  how  de 
lectable  is  it  to  the  brethren  of  thy  Son,  to  see  themselves  all 
reunited  with  him  in  unity  itself ! 

6.  For  he  wist  not  what  to  say ;  for  they  were  sore  afraid. 

The  blessed  will  be  there,  as  it  were,  intoxicated  with  the 
abundance  of  heavenly  delights.  How  will  this  change  agree 
ably  surprise  the  children  of  God,  to  see  themselves  on  a 


456  MARK. 

sudden  become,  not  only  like  to  angels,  but  even  like  the  Son 
of  God  himself!  They,  as  well  as  the  celestial  powers,  cannot 
but  be  filled  with  a  holy  dread  and  amazement  at  the  sight  of 
the  divine  Majesty. 

7.  And  there  was  a  cloud  that  overshadowed  them :  and  a  voice  came 
out  of  the  cloud,  saying,  This  is  my  beloved  Son :  hear  him. 

They  shall  be  hid  in  the  secret  place  of  God's  presence, 
overshadowed  with  that  cloud  of  light  wherein  God  dwells, 
and  shall  enter  into  his  bosom,  where  they  shall  forever  hear 
these  words,  "This  is  my  beloved  Son."  This  is  the  eternal, 
essential,  and  unchangeable  truth  which  thou  hast  desired, 
which  thou  hast  diligently  sought,  and  which  thou  hast  at  last 
found.  Hear  it,  not  with  the  ears  of  thy  body,  but  with  thy 
whole  soul ;  which  shall  be  fed,  satisfied,  and  rendered  happy 
thereby  to  all  eternity. 

8.  And  suddenly,  when  they  had  looked  round  about,  they  saw  no 
man  any  more,  save  Jesus  only  with  themselves. 

Then  shall  the  law,  prophecies,  knowledge,  tongues,  minis 
tries,  Scriptures,  vanish  away ;  and  the  church  shall  see  no 
thing  any  more,  save  Jesus  Christ  only  in  God,  and  God  in 
him.  The  sight  of  the  truth  is  seldom  pure  in  this  life.  We 
seldom  behold,  seek,  or  love  it,  unveiled  and  alone.  How 
many  different  views,  searches,  and  desires,  which  are  dis 
pleasing  to  it,  are  generally  mixed  with  it !  It  is  only  upon 
the  mountain  of  the  heavenly  Sion  that  Jesus  Christ  and 
truth  are  seen  alone,  and  loved  solely  for  their  own  sakes. 

9.  And  as  they  came  down  from  the  mountain,  he  charged  them  that 
they  should  tell  no  man  what  things  they  had  seen,  till  the  Son  of  man 
were  risen  from  the  dead. 

Till  the  resurrection  of  Christ,  no  eye  had  seen,  no  ear  had 
heard,  and  no  understanding  had  been  able  to  conceive,  the 
things  which  God  prepares  for  those  who  love  him.  Christ 
teaches  us  not  to  speak  some  certain  truths  at  all  times,  nor 
to  all  sorts  of  persons ;  but  to  proportion  our  confidence  ac 
cording  to  them.  Of  the  twelve  apostles,  there  are  but  three 
to  whom  our  blessed  Lord  manifests  his  glory  before  his  death, 
that  they  may  learn  from  him  a  holy  discretion. 


CHAPTEK    IX.  457 

10.  And  they  kept  that  saying  with  themselves,  questioning  one  with 
another  what  the  rising  from  the  dead  should  mean. 

The  resurrection  is  a  mystery  which  is  incredible  to  human 
understanding,  even  to  those  who  have  been  a  long  time  in 
the  school  of  the  Son  of  God,  who  have  received  his  instruc 
tions,  and  who  have  seen  his  miracles  and  glory.  It  is  abso 
lutely  necessary  that  the  Holy  Ghost  himself  should  teach  a 
preacher,  by  the  study  of  the  Scriptures  and  by  prayer,  before 
he  can  be  fit  to  teach  others. 

11.  IfAnd  they  asked  him,  saying,  Why  say  the  scribes  that  Elias 
must  first  come  ? 

Jesus  Christ  had  his  Elias,  who  proclaimed  him  to  the 
world ;  he  will  still  have  some  of  the  same  character  through 
out  all  ages,  and  before  his  last  coming.  It  is  the  office  of  all 
preachers,  pastors,  and  bishops,  incessantly  to  admonish  the 
faithful  that  the  day  is  approaching,  that  Christ  is  at  the 
door,  and  that  he  will  come  at  an  hour  when  we  think  not. 
Grant,  0  my  God,  that  these  Eliases  may  want  neither  zeal 
nor  boldness  of  speech  to  awaken  sinners,  nor  grace  and  unc 
tion  sufficient  to  convert  them ! 

12.  And  he  answered  and  told  them,  Elias  verily  cometh  first,  and  re- 
storeth  all  things ;  and  how  it  is  written  of  the  Son  of  man,  that  he  must 
suffer  many  things,  and  be  set  at  nought. 

They  who  labour  in  the  work  of  God,  and  endeavour  to 
re-establish  Christian  morals  in  the  church,  must  expect  to 
be  treated  as  Elias,  John  the  Baptist,  and  Jesus  Christ  him 
self  were.  A  preacher  who  is  not  disposed  to  suffer  and  to 
be  despised,  is  so  far  from  restoring  all  things,  that  he  is  in 
danger  of  losing  himself.  He  who  foretold  that  Christ  was 
to  suffer  and  to  be  rejected  of  the  world,  has  also  foretold 
the  same  of  his  ministers ;  and  therefore,  if  the  world  spare 
them,  it  is  perhaps  because  they  spare  the  world. 

13.  But  I  say  unto  you,  That  Elias  is  indeed  come,  and  they  have 
done  unto  him  whatsoever  they  listed,  as  it  is  written  of  him. 

We  ought  not  to  be  surprised  at  seeing  the  faithful  minis 
ters  of  Christ  persecuted,  since  there  is  nothing  more  clearly 
foretold  in  the  Scriptures.  The  world  seems  to  do  unto  the 
Eliases,  John  Baptists,  and  their  successors,  whatsoever  it 

VOL.  I.— 39 


453  MARK. 

listeth ;  but  in  truth  it  does  nothing  more  than  that  which 
God  is  pleased  to  permit.  The  wicked,  in  spite  of  themselves, 
accomplish  his  holy  will  by  their  own  wickedness,  procuring, 
by  their  persecutions,  not  only  the  happiness  of  the  saints, 
but  also  their  own  misery.  He  who  foresaw,  and  has  fore 
told  this,  has  thereby  shown  that  he  is  absolute  Lord  in  this 
respect. 

SECT.  II. — THE   LUNATIC. — FAITH. — PRAYER  AND   FASTING. 

14.  f  And  when  he  came  to  his  disciples,  he  saw  a  great  multitude 
about  them,  and  the  soribes  questioning  with  them.  15.  And  straight 
way  all  the  people,  when  they  beheld  him,  were  greatly  amazed,  and 
running  to  him  saluted  him. 

A  man  of  God  imprints  a  respect  and  veneration  on  the 
minds  of  people.  Christ  often  suffers  his  disciples  and  minis 
ters  to  be  pressed  hard  in  a  dispute,  on  purpose  that  they 
may  know  the  want  they  have  of  him,  and  may  have  recourse 
to  prayer  with  the  greater  earnestness.  He  sometimes  comes 
to  their  assistance  in  a  very  surprising  manner,  to  the  end 
that  his  own  hand  may  evidently  appear,  and  that  they  may 
not  give  that  to  man  which  is  due  only  to  God. 

16.  And  he  asked  the  scribes,  What  question  ye  with  them  ?  17.  And 
one  of  the  multitude  answered  and  said,  Master,  I  have  brought  unto 
thee  my  son,  which  hath  a  dumb  spirit ;  18.  And  wheresoever  he  taketh 
him,  he  teareth  him ;  and  he  foameth,  and  gnasheth  with  his  teeth,  and 
pineth  away:  and  I  spake  to  thy  disciples  that  they  should  cast  him 
out ;  and  they  could  not. 

When  Jesus  Christ  absents  himself  from  us,  we  are  nothing. 
A  minister  must  not  expect  to  have  always  success  in  the  con 
version  of  sinners.  Sometimes  the  greatest  care,  application, 
and  talents  signify  nothing,  because  God  designs  to  effect 
the  thing  by  himself,  and  to  make  his  ministers  more  fit  for 
his  work,  by  making  them  more  humble.  Children  diseased 
and  possessed,  are  an  evident  proof  of  original  sin ;  because, 
under  a  just  God,  none  are  miserable  unless  they  deserve  it. 
Bodily  possession  is  a  consequence  and  emblem  of  that  of  the 
soul,  and  of  the  dominion  which  the  devil  exercises  over  the 
heart  by  means  of  the  passions. 

19.  He  answereth  him,  and  saith,  0  faithless  generation,  how  long 


CHAPTER   IX.  459 

shall  I  be  with  you?  how  long  shall  I  suffer  you?  bring  him  unto 
me. 

Let  us  imitate,  on  occasion,  the  obedience  and  charity  of 
Christ,  which  detained  him  in  the  world,  though  the  incre 
dulity  and  contradiction  thereof  were  a  continual  trouble  to 
him.  How  intolerable  soever  some  ministers  and  pastors,  by 
reason  of  their  want  of  faith,  and  their  other  defects,  may 
possibly  be,  yet  Christ  ceases  not  mildly  to  bear  with  them, 
to  continue  with  them,  according  to  his  promise,  to  work  by 
their  ministry,  and  even  to  produce  by  them  extraordinary 
effects.  Whoever  finds  his  endeavours  ineffectual  on  souls 
enslaved  to  sin  and  the  devil,  ought  to  conduct  them  to  Christ, 
by  addressing  himself  to  him  in  more  fervent  prayers,  or  by 
procuring  them  the  assistance  of  some  others  of  his  servants. 

20.  And  they  brought  him  unto  him :  and  when  he  saw  him,  straight 
way  the  spirit  tare  him ;  and  he  fell  on  the  ground,  and  wallowed  foaming. 

The  devil  redoubles  his  assaults  when  he  sees  that  Christ 
is  ready  to  wrest  a  soul  out  of  his  hands.  A  passionate  and 
headstrong  sinner,  who  hardens  himself,  and  obstinately  with 
stands  the  admonitions  and  endeavours  of  a  charitable  pastor, 
is  much  more  to  be  deplored  than  this  miserable  wretch,  who 
is  but  an  emblem  of  the  other.  There  are  few  passions  but 
what  are  able  to  raise  in  the  soul  more  violent  agitations  than 
those  which  in  this  possessed  person  give  us  so  much  horror. 

21.  And  he  asked  his  father,  How  long  is  it  ago  since  this  came  unto 
him  ?    And  he  said,  Of  a  child. 

From  the  very  moment  that  man  begins  to  bear  a  body  of 
sin,  he  begins  to  be  subject  to  the  tyranny  of  the  devil.  He 
gains  his  dominion  either  over  the  soul  or  the  body,  accord 
ing  as  the  will  opens  to  him  the  gate  of  the  heart,  or  as  God 
gives  him  power  over  the  body,  sometimes  to  punish  sinners, 
sometimes  to  exercise  and  sanctify  the  just. 

22.  And  ofttimes  it  hath  cast  him  into  the  fire,  and  into  the  waters, 
to  destroy  him :  but  if  thou  canst  do  any  thing,  have  compassion  on  us 
and  help  us. 

The  mischief  which  the  devil  does  not  do,  evidently  shows 
that  what  he  does  is  by  the  permission  of  a  will  superior  to 
his.  It  is  this  will  which  we  ought  to  fear,  not  the  devil,  who 


460  MARK. 

is  only  the  minister  and  instrument  hereof.  There  is  nothing 
which  he  would  not  employ  to  our  destruction,  if  the  creatures 
were  entirely  subject  to  his  power.  It  is  of  great  importance 
not  to  rely  too  much  upon  our  not  having  any  inclination  to 
some  particular  sin,  and  being  well  disposed  to  the  contrary 
virtue.  The  devil  knows  how  to  deceive  us  and  change  our 
minds,  and  to  make  us  pass  from  fire  to  water,  and  from  water 
to  fire.  It  is  upon  the  power,  mercy,  and  grace  of  Christ 
that  we  must  altogether  depend. 

23.  Jesus  said  unto  him,  If  thou  canst  believe,  all  things  are  possible 
to  him  that  believeth. 

Faith  is  a  very  great  treasure,  since  nothing  is  refused  to 
it ;  but  it  belongs  only  to  Him  who  gives  all  the  rest,  to  give 
us  faith  also.  Yes,  Lord,  all  things  are  possible  to  him,  to 
whom  thou  renderest  all  things  possible  by  working  them  in 
him.  Faith,  the  use,  the  increase,  and  the  reward  of  it, — all 
is  a  gift  of  thy  pure  bounty. 

24.  And  straightway  the  father  of  the  child  cried  out,  and  said  with 
tears,  Lord,  I  believe ;  help  thou  mine  unbelief. 

The  humble  man  is  himself  distrustful  of  his  faith,  and  prays 
without  ceasing  for  an  increase  of  it.  It  is  often  so  weak, 
that  it  scarce  deserves  the  name.  Who  among  us  has,  after 
the  example  of  this  person,  made  use  of  prayers  and  tears  to 
obtain  it?  An  humble  acknowledgment  of  the  imperfection 
of  our  faith,  and  of  our  other  defects,  is  capable  of  making 
up  every  thing  which  is  wanting  to  us ;  or  rather,  nothing  is 
wanting  to  him  who  has  humility. 

25.  When  Jesus  saw  that  the  people  came  running  together,  he  re 
buked  the  foul  spirit,  saying  unto  him,  Thou  dumb  and  deaf  spirit,  I 
charge  thee,  come  out  of  him,  and  enter  no  more  into  him. 

Those  who  love  not  either  to  speak  or  to  hear  of  God,  are 
possessed  with  a  dumb  and  deaf  spirit,  from  which  Christ 
alone  can  deliver  them.  Happy  are  they  into  whom  he  never 
enters  any  more!  What  would  not  God  grant  to  a  faith 
which  is  perfect,  since  even  to  an  imperfect  one  he  grants 
much  more  than  it  asks !  Jesus  Christ  never  speaks  to  the 
devil  but  with  threats,  as  to  a  slave.  There  are  no  measures 


CHAPTER    IX.  461 

to  be  kept,  where  there  is  no  longer  the  least  hope  of  recon 
ciliation  or  charity. 

26.  And  the  spirit  cried,  and  rent  him  sore,  and  came  out  of  him :  and 
he  was  as  one  dead ;  insomuch  that  many  said,  He  is  dead. 

The  sinner  suffers  strange  convulsions,  when  he  endeavours 
to  forsake  his  inveterate  habits ;  and  especially  a  young  man 
who  has  continued  under  them  from  his  childhood.  To  speak 
to  him  concerning  renouncing  his  passions,  is  almost  the  same 
thing  as  to  deprive  him  of  his  life.  A  young  person  possessed 
by  sin,  is  a  very  proper  instrument  of  the  devil  for  all  manner 
of  wickedness;  and  therefore  he  omits  nothing  in  order  to 
secure  him  to  himself.  Such  a  person  is  dead  to  the  world, 
and  the  world  to  him,  when  once  he  is  thoroughly  delivered 
from  this  calamity. 

27.  But  Jesus  took  him  by  the  hand,  and  lifted  him  up  ;  and  he  arose. 
What  a  happiness  is  it,  when,  amid  the  pangs  and  struggles 

of  conversion,  a  sinner  meets  with  an  enlightened  guide,  a 
charitable  hand  to  lift  him  up  in  his  dejection,  to  comfort  him 
under  his  pains,  and  to  lead  him  into  the  ways  of  God !  But 
what  docility,  what  respect,  what  gratitude,  does  not  the  in 
visible  hand  of  Christ,  which  is  concealed  under  this  visible 
one,  deserve?  May  I,  0  Lord,  have  neither  motion  nor 
action,  but  by  the  guidance  of  this  adorable  hand,  which  thou 
hast  been  pleased  to  extend  even  unto  me ! 

28.  And  when  he  was  come  into  the  house,  his  disciples  asked  him 
privately,  Why  could  not  we  cast  him  out  ?    29.  And  he  said  unto  them, 
This  kind  can  come  forth  by  nothing,  but  by  prayer  and  fasting. 

Nothing  is  more  prevalent  against  the  devil  than  prayer 
and  fasting.  Priests  must  make  use  of  them  in  converting 
sinners,  if  they  desire  to  succeed  therein.  Those  sinners 
whom  God  or  the  church  delivers  sometimes  unto  Satan,  for 
the  punishment  of  some  very  heinous  sins,  cannot  be  set  at 
liberty  but  by  abundance  of  groans  and  mortifications.  He 
who,  for  his  crimes,  is  once  put  into  the  hands  of  the  execu 
tioner,  has  need  of  very  powerful  solicitations  to  obtain  his 
pardon ;  and,  with  regard  to  God,  such  are  only  to  be  found 
in  prayer  and  penitential  exercises,  (presented  in  the  name 

39* 


462  MARK. 

of  Jesus  Christ,  and  with  an  humble  reliance  upon  his  merits 
as  the  only  ground  of  forgiveness.) 

SECT.  III. — THE   PASSION  FORETOLD. — THE   FIRST  THE   SER 
VANT   OF  ALL. 

30.  fl  And  they  departed  thence,  and  passed  through  Galilee :  and  he 
•would  not  that  any  man  should  know  it.  31.  For  he  taught  his  disci 
ples,  and  said  unto  them,  The  Son  of  man  is  delivered  into  the  hands 
of  men,  and  they  shall  kill  him ;  and  after  that  he  is  killed,  he  shall  rise 
the  third  day. 

The  charity  of  Jesus  Christ  toward  his  disciples  induces 
him  to  comfort  them  with  the  hopes  of  his  resurrection,  and 
at  the  same  time  that  he  afflicts  them  with  the  prediction  of 
his  death.  When  we  cannot  avoid  giving  affliction  to  our 
neighbour,  we  ought  to  give  him  comfort  by  the  hopes  of 
future  happiness.  We  must  prepare  him  for  a  favourable  re 
ception  of  ungrateful  and  mortifying  truths,  by  accompanying 
them  with  others  more  proper  to  raise  and  support  the  mind. 

32.  But  they  understood  not  that  saying,  and  were  afraid  to  ask  him. 
The  spirit  cannot  understand  what  the  flesh  is  unwilling  to 

suffer.  This  seed,  which  Christ  seems  unprofitably  to  cast 
into  a  barren  soil,  will  bring  forth  fruit  in  due  time.  We 
must  not  give  over  instructing,  how  dull  soever  the  under 
standings  of  men  are  as  to  heavenly  truths ;  the  Spirit  of  God 
can  open  them,  as  he  opened  those  of  the  apostles.  We  ought 
to  be  ashamed  of  that  unreasonable  bashfulness  which  makes 
us  choose  rather  to  continue  ignorant  than  to  discover  our 
ignorance.  Nothing  but  humility  can  secure  us  from  it. 

33.  U"  And  he  came  to  Capernaum :  and  being  in  the  house  he  asked 
them,  What  was  it  that  ye  disputed  among  yourselves  by  the  way  ? 
34.  But  they  held  their  peace :  for  by  the  way  they  had  disputed  among 
themselves,  who  should  be  the  greatest. 


How  subtle  is  the  poison  of  ambition !  how  difficult  is  it 
for  a  man  to  preserve  himself  from  it  in  this  life  !  Humility 
is  peaceable,  and  always  ready  to  give  place ;  pride  is  always 
disputing  about  preference.  If  we  look  narrowly  into  the 
world,  we  shall  find  that  this  is  what  most  generally  reigns  in 
all  states  and  conditions  whatsoever.  Few  people  are  heartily 
willing  to  be  below  others ;  they  find  as  much  difficulty  almost 


CHAPTER   IX.  463 

to  bear  an  equality ;  and  much  the  greatest  number  think  of 
nothing  but  gaining  a  superiority.  Who  would  imagine  that 
ambition  could  take  hold  of  persons  who  had  forsaken  all, 
and  that  the  apostolical  college  should  not  be  exempt  from 
it?  In  short,  everybody  is  subject  to  it,  and  nobody  is 
willing  to  own  it. 

35.  And  he  sat  down,  and  called  the  twelve,  and  saith  unto  them,  If 
any  man  desire  to  be  first,  the  same  shall  be  last  of  all,  and  servant  of 
all. 

True  greatness  consists  in  renouncing  greatness  itself.  A 
man  becomes  a  slave  to  it  when  once  he  desires  it ;  he  is 
above  it  whenever  he  despises  it.  The  primacy  or  first  place 
in  humility  is  the  only  one  to  which  we  are  permitted  to 
aspire.  To  dispute  with  secular  persons  which  should  be  the 
greatest,  is  a  thing  very  opposite  to  an  ecclesiastical  spirit. 
The  only  thing  of  which  a  minister  of  Christ  ought  to  be 
ambitious,  is  to  be  the  last  of  all.  Humility  must  not  be  an 
idle  virtue,  but  a  virtue  useful  to  our  neighbour.  It  places 
its  chief  joy  not  only  in  being  below  all,  but  even  in  serving 
all.  For  true  charity  is  humble,  and  true  humility  is  cha 
ritable. 


SECT.  IV. — CHILDREN. — HE  WHO    IS    NOT    AGAINST    CHRIST    IS 
FOR   HIM. — A   CUP   OF  WATER. 

36.  And  he  took  a  child,  and  set  him  in  the  midst  of  them :  and  when 
he  had  taken  him  in  his  arms,  he  said  unto  them, 

The  character,  and  even  the  emblem  of  humility,  is  dear  to 
Christ.  Who  does  not  envy  the  good  fortune  of  this  child  ? 
Who  would  not  have  wished  to  be  in  his  place  ?  But  it  is  far 
more  advantageous  to  be  embraced  in  the  arms  of  his  love 
than  in  those  of  his  flesh.  The  greater  our  simplicity  and 
humility  are,  the  greater  share  shall  we  have  in  his  tenderness 
and  affection. 

37.  Whosoever  shall  receive  one  of  such  children  in  my  name,  receiv- 
eth  me ;  and  whosoever  shall  receive  me,  receiveth  not  me,  but  him  that 
sent  me. 

The  education  of  children  is  one  part  of  that  which  is  here 
so  forcibly  recommended  by  Jesus  Christ.  Those  who  have 


464  MARK. 

the  spirit  of  simplicity,  humility,  and  Christian  childhood, 
deserve  to  be  most  regarded  and  assisted  by  virtuous  people, 
because  they  are  treated  worst  by  the  world.  We  ought  to 
look  upon  Christ  and  his  Father  as  present  in  those  whom  we 
serve  and  assist.  The  recommendation  of  some  great  person 
is  more  sought  after  and  considered  by  men,  than  that  of 
Christ.  Whoever  has  faith,  judges  after  a  very  different 
manner. 

38.  fl  And  John  answered  him,  saying,  Master,  we  saw  one  casting 
out  devils  in  thy  name,  and  he  followeth  not  us ;  and  we  forbade  him, 
because  he  followeth  not  us. 

That  which  John  here  does  is  an  example  of  an  indiscreet 
zeal  for  the  interests  of  Christ.  The  most  holy  persons  have 
sometimes  occasion  to  secure  themselves  from  secret  emula 
tions.  We  very  easily  mingle  our  own  interests  with  those 
of  God ;  and  our  vanity  uses  the  glory  of  his  name  only  as  a 
veil.  A  preacher  sometimes  imagines  that  his  only  desire  is 
that  men  should  follow  Christ,  and  adhere  to  his  word ;  and 
it  is  himself  whom  he  desires  they  should  follow,  and  to  whom 
he  is  very  glad  to  find  them  adhere.  John  has  fewer  imita 
tors  of  that  perfect  freedom  from  self-interest,  which  he  had 
after  the  descent  of  the  Holy  Ghost,  than  he  has  of  this  de 
fect  in  his  state  of  imperfection.  A  man  willingly  approves 
the  good  which  is  done  by  others,  when  he  loves  good  for  its 
own  sake,  and  God  for  his. 

39.  But  Jesus  said,  Forbid  him  not:  for  there  is  no  man  which  shall 
do  a  miracle  in  my  name,  that  can  lightly  speak  evil  of  me. 

Christ  suffers  many  things  in  his  church  which  are  done 
without  his  mission,  but  he  makes  them  contribute  to  the  es 
tablishment  of  his  kingdom.  Whatever  reason  we  may  have 
to  fear  that  some  persons  will  not  persevere  in  goodness,  we 
must,  notwithstanding,  suffer  them  to  continue  their  endea 
vours,  when  they  appear  to  be  any  ways  useful.  God  himself 
authorizes  such  persons,  since  it  is  he  who  performs  the  good 
in  them.  It  is  to  make  the  world  promote  and  carry  on  God's 
work  for  a  man,  to  engage  worldly  people  to  do  good,  or  to 
favour  the  church.  And  this  is  sometimes  even  a  beginning 
of  their  salvation. 


CHAPTER    IX.  465 

40.  For  he  that  is  not  against  us  is  on  our  part. 

Why  should  any  one  suspect  evil  in  the  heart,  when  in  out 
ward  appearance  there  is  nothing  but  what  is  good  ?  It  is 
very  much  for  the  interests  of  God  and  his  truth,  not  to  have 
some  certain  persons  for  his  declared  enemies ;  it  is  impru 
dence  not  to  preserve  and  improve  this  advantage. 

41.  For  whosoever  shall  give  you  a  cup  of  water  to  drink  in  my  name, 
because  ye  belong  to  Christ,  verily  I  say  unto  you,  he  shall  not  lose  his 
reward. 

The  very  smallest  services  done  to  our  neighbour  shall  be 
rewarded.  The  intention  and  design  which  we  have  of  doing 
them  to  Christ  in  his  members  or  ministers,  does  wonderfully 
enhance  the  value  of  them  before  God.  They  often  say,  in 
the  world,  "Such  a  person  has  recommended  him  to  me:" 
but  when  does  any  one  say,  "God,  Christ,  or  the  gospel  re 
commends  this  poor  afflicted  wretch,  this  business,  this  op 
pressed  person :"  "  Such  a  one  belongs  to  Jesus  Christ ;  I  owe 
him  not  only  a  cup  of  water,  but  my  assistance,  my  protec 
tion,  and,  if  there  be  occasion,  even  my  life  itself?" 


SECT.    V. — OFFENCE. — THE     NEVER-DYING     WORM     AND     UN 
QUENCHABLE   FIRE. — SALT   AND   PEACE. 

42.  And  whosoever  shall  offend  one  of  these  little  ones  that  believe  in 
me,  it  is  better  for  him  that  a  millstone  were  hanged  about  his  neck,  and 
he  were  cast  into  the  sea. 

A  man  offends,  or  gives  occasion  of  scandal  to  his  brother, 
his  own  family,  and  the  church,  not  only  by  giving  a  bad  ex 
ample,  but  also  in  suffering  that  in  them  which  it  is  in  his 
power  to  remove ;  or  by  not  giving  a  good  example  when  he 
can  and  ought.  Whoever  refuses  to  bear  this  light  yoke  of 
charity,  shall  be  oppressed  with  the  weight  of  God's  justice, 
and  cast  headlong  into  hell.  He  who  can  excuse  himself  in 
not  having  a  cup  of  water  to  give  his  brother,  cannot  excuse 
himself  from  giving  him  a  good  example,  or  at  least  from  not 
giving  him  a  bad  one.  This  is  the  most  indispensable  duty 
of  Christian  charity. 

43.  And  if  thy  hand  offend  thee,  cut  it  off:  it  is  better  for  thee  to  en 
ter  into  life  maimed,  than  having  two  hands  to  go  into  hell,  into  the  fire 

2E 


466  MAKK. 

that  never  shall  be  quenched :  44.  Where  their  worm  dieth  not,  and  the 
fire  is  not  quenched. 

How  short  and  slight  is  the  pleasure  of  a  criminal  touch ; 
and  it  is  purchased  at  the  price  of  an  eternal  and  incon 
ceivable  pain  !  He  to  whom  the  management  of  the  public 
money  becomes  a  hinderance  of  salvation,  or  an  occasion  of 
sin,  ought  he  to  deliberate  whether  he  shall  cut  off  this  hand 
or  not  ?  Every  use  of  the  hand,  every  employment,  state, 
and  kind  of  work  whereby  a  livelihood  is  gained,  are  so  many 
hands  which  are  to  be  cut  off,  when  they  are  inconsistent  with 
salvation. 

45.  And  if  thy  foot  offend  thee,  cut  it  off:  it  is  better  for  thee  to  enter 
halt  into  life,  than  having  two  feet  to  be  cast  into  hell,  into  the  fire  that 
never  shall  be  quenched : 

The  cutting  off  of  the  foot  is  the  breaking  off  all  com 
merce  with  the  world  by  a  holy  retirement,  whenever  it  be 
comes  necessary  to  salvation.  To  quit  the  occasions  of  fall 
ing  is  not  a  counsel  of  perfection,  but  a  necessary  duty,  since 
salvation  depends  upon  it. 

46.  Where  their  worm  dieth  not,  and  the  fire  is  not  quenched. 
Who   can   conceive   the   torment   of  this  gnawing  worm, 

namely,  of  the  eternal  reproach  of  conscience,  when  a  man 
shall  reflect  upon  the  graces  and  mercies  of  God  which  he 
has  despised,  and  on  the  preference  he  has  made  of  the 
shadow  of  a  momentary  happiness  before  a  substantial  arid 
eternal  good,  which  is  God  himself ! 

47.  And  if  thine  eye  offend  thee,  pluck  it  out :  it  is  better  for  thee  to 
enter  into  the  kingdom  of  God  with  one  eye,  than  having  two  eyes  to  be 
cast  into  hell  fire : 

What  precautions  do  we  not  take  to  avoid  an  infectious  air, 
and  to  prevent  a  contagious  distemper  from  spreading  !  How 
much  greater  reason  have  we  to  shun  those  persons  who  are 
to  us  an  occasion  of  sin,  were  they,  on  the  account  of  their 
advice,  protection,  and  assistance,  as  dear  to  us  as  our  hands, 
our  feet,  and  our  eyes !  How  much  more  still  ought  we  to 
cut  off  all  criminal,  unprofitable,  and  dangerous  use  of  our 
senses,  our  mind,  and  our  body ! 

48.  Where  their  worm  dieth  not,  and  the  fire  is  not  quenched. 
These  words,  repeated  three  times,  are  as  so  many  admo- 


CHAPTER    IX.  467 

nitions  to  avoid  the  last,  great,  general,  and  eternal  excom 
munication  which  will  separate  the  sinner  from  all  happiness, 
and  overwhelm  him  with  all  internal  and  external  miseries, 
denoted  here  by  the  worm  and  the  fire.  Let  us  hearken  to 
this  wholesome  advice  of  our  blessed  Saviour,  while  as  yet 
this  worm  may  be  crushed  by  the  contrition  of  our  heart,  and 
this  fire  extinguished  by  the  tears  of  our  repentance. 

49.  For  every  one  shall  be  salted  with  fire,  and  every  sacrifice  shall  be 
salted  with  salt. 

See  here  the  greatness,  multiplicity,  and  eternity  of  the 
pains  of  the  damned !  They  suffer  without  being  able  to  die, 
they  are  burned  without  ever  being  consumed,  they  are  sacri 
ficed  without  being  sanctified,  and  salted  with  the  fire  of  hell, 
as  eternal  victims  of  the  divine  justice.  We  must  of  neces 
sity  be  sacrificed  to  God  after  one  manner  or  another  in  the 
state  of  eternity :  and  we  have  now  the  choice,  either  of  the 
unquenchable  fire  of  his  justice,  or  of  the  everlasting  flame 
of  his  love. 

^50.  Salt  is  good:  but  if  the  salt  have  lost  his  saltness,  wherewith 
will  ye  season  it  ?  Have  salt  in  yourselves,  and  have  peace  one  with 
another. 

The  salt  of  Christian  wisdom,  which  consists  in  having  a 
relish  only  of  heavenly  things,  ought  to  be  very  quick  and 
lively  in  priests.  It  belongs  to  them  to  impart  this  relish  to 
others ;  but,  if  they  have  once  lost  it,  how  difficultly  is  it  re 
covered  !  This  relish  and  this  wisdom  seldom  return,  when 
the  relish  and  wisdom  of  the  world  have  taken  their  place. 
True  wisdom  produces  humility,  and  humility  preserves  peace. 
0  Jesus,  eternal  wisdom,  wholesome  salt  of  the  soul,  pattern 
of  Christian  humility,  and  source  of  true  peace,  vouchsafe  to 
give  me  a  relish  of  God,  humility  and  peace ;  preserve  in  me 
whatever  comes  from  thee,  and  consume  the  corruption  which 
proceeds  from  myself ! 


468  MAR  K. 


CHAPTER  X. 

SECT.  I. — MARRIAGE   INDISSOLUBLE. 

1.  AND  lie  arose  from  thence,  and  cometh  into  the  coasts  of  Judea  by 
the  farther  side  of  Jordan :  and  the  people  resort  unto  him  again ;  and, 
as  he  was  wont,  he  taught  them  again. 

A  true  pastor  is  never  weary  of  instructing  his  people. 
He  is  always  ready  to  communicate  himself,  because  the  trea 
sure  of  his  heart  is  always  full  of  the  truths  of  salvation. 
His  known  charity  causes  people  to  seek  and  apply  themselves 
to  him,  and  this  search  and  concourse  invite  and  solicit  his 
charity.  Kindle,  0  Lord,  this  double  zeal,  both  in  the  pas 
tors  and  in  the  sheep  ! 

2.  1[  And  the  Pharisees  came  to  him,  and  asked  him,  Is  it  lawful  for  a 
man  to  put  away  his  wife  ?  tempting  him. 

Thus  some  good  pastors,  intent  on  feeding  the  flock  of 
God,  find  themselves  opposed  by  pragmatical  persons,  and 
their  sheep  disturbed  with  contentious  and  malicious  ques 
tions.  Every  age  has  its  Pharisees,  of  whom  the  devil  makes 
use  to  tempt  the  pastors,  and  whom  God  permits  to  do  it,  in 
order  to  prove  the  faithful,  Lord,  do  not  permit  their  trial 
to  be  above  their  strength ;  and  vouchsafe  to  be  thyself  their 
strength  and  their  light ! 

3.  And  he  answered  and  said  unto  them,  What  did  Moses  command 
you? 

In  order  to  free  the  church  from  the  maxims  of  corrupt 
morality,  it  is  sufficient  to  refer  the  followers  thereof  to  the 
holy  Scripture :  it  is  by  this  divine  word  that  we  must  examine 
all  questions  which  arise  in  the  church.  The  way  to  puzzle 
and  confound  innovators,  is  to  oblige  them  to  explain  and 
prove  their  opinions  by  holy  writ. 

4.  And  they  said,  Moses  suffered  to  write  a  bill  of  divorcement,  and  to 
put  her  away. 

A  loose  casuist  generally  wants  either  knowledge  or  sin 
cerity.  This  conduct  of  the  Pharisees  is  but  too  frequently 
imitated,  who,  being  called  upon  to  produce  the  primitive  law 


CHAPTER  X.  469 

published  by  Moses,  "He  shall  cleave  to  his  wife,"  suppress 
it,  to  insist  upon  a  doctrine  which  was  only  tolerated,  and  to 
fix  upon  a  dispensation  of  this  law  which  had  been  extorted, 
as  it  were,  by  force.  Men  often  substitute,  in  the  room  of 
the  holy  law  of  the  gospel,  a  toleration  of  some  things  which 
corruption  of  manners  has  introduced  contrary  to  the  gospel 
itself. 

5.  And  Jesus  answered  and  said  unto  them,  For  the  hardness  of  your 
heart  he  wrote  you  this  precept. 

A  precept  not  to  divorce,  but  to  write  a  bill  concerning  it, 
which  might  allay  the  warmth  of  a  sudden  desire,  and  give 
at  least  time  to  consider  more  calmly  of  it.  There  is  much 
more  reason  for  men  to  humble  themselves,  than  to  boast  on 
account  of  dispensations,  when  they  are  granted  only  "for 
the  hardness  of  their  hearts."  God  does  by  no  means  au 
thorize  every  thing  which  he  tolerates  ;  and  he  frequently 
permits  a  less  evil  that  a  greater  may  be  avoided.  It  is  ab 
solutely  necessary  to  distinguish  in  the  Scripture  that  which 
God  commands,  that  which  he  counsels,  that  which  he  ex 
pressly  permits,  and  that  which,  out  of  his  infinite  patience, 
he  only  tolerates  or  suffers. 

6.  But  from  the  beginning  of  the  creation  God  made  them  male  and 
female. 

In  the  defence  of  the  truth  and  morality  of  the  gospel  we 
must,  after  Christ's  example,  not  wander  from  the  subject, 
but  always  keep  close  to  the  natural  order,  to  the  divine  insti 
tution,  and  to  the  sacred  text ;  and  run  things  back  to  their 
source  and  original. 

7.  For  this  cause  shall  a  man  leave  his  father  and  mother,  and  cleave 
to  his  wife ;     8.  And  they  twain  shall  be  one  flesh :  so  then  they  are  no 
more  twain,  but  one  flesh. 

Marriage  between  one  man  and  one  woman  carries  in  it 
singularity  and  inseparable  society,  friendship  and  inviolable 
fidelity,  unity  and  unalterable  community.  What  weighty 
reasons,  then,  ought  there  to  be  for  proceeding  to  a  divorce, 
after  so  express  a  commandment  of  God,  and  so  forcible  a 
reason  laid  down  ?  For  whose  sake  shall  a  man  and  woman 

VOL.  L— 40 


470  MARK. 

part,  if  they  are  not  permitted  to  do  it  for  the  sake  of  father 
or  mother  ? 

9.  What  therefore  God  hath  joined  together,  let  not  man  put  asunder. 
There  are  four  sorts  of  marriage  which  cannot  be  dissolved, 

whereof  the  first  is  an  emblem  of  the  rest :  between  man  and 
woman,  between  the  Word  and  the  human  nature,  between 
Christ  and  his  church,  and  between  God  and  his  elect  in 
heaven.  It  is  a  shameful  perfidiousness  in  civil  life,  to  break 
off  a  friendship  which  is  within  the  verge  of  our  power ;  it  is 
a  crime  in  religion,  to  violate  the  conjugal  friendship,  of 
which  God  is  the  author,  Jesus  Christ  the  pattern,  and  the 
Holy  Ghost  the  bond,  and  which  the  end  of  marriage,  the 
education  of  children,  the  peace  of  families,  and  the  public 
good  render  necessary. 

10.  And  in  the  house  his  disciples  asked  him  again  of  the  same  mat 
ter.     11.  And  he  saith  unto  them,  Whosoever  shall  put  away  his  wife, 
and  marry  another,  committeth  adultery  against  her.     12.  And  if  a  wo 
man  shall  put  away  her  husband,  and  be  married  to  another,  she  com 
mitteth  adultery. 

The  union  of  marriage  honours  and  resembles  that  of 
Christ  with  his  church,  which  he  will  never  forsake  to  take 
another,  as  she  will  never  forsake  him.  God  suffered  divorce 
in  the  synagogue,  to  signify  the  future  repudiation  thereof; 
he  re-established  the  indissolubility  of  marriage  in  the  church, 
to  show  that  she  is  the  inseparable  spouse  of  Jesus  Christ. 
It  is  upon  this  account  that  the  adulterer  does,  by  his  lewd- 
ness  and  injustice,  particularly  dishonour  Christ  and  his 
church,  whose  mysterious  figure  he  so  shamefully  violates  and 
abuses. 


SECT.  II. — LITTLE   CHILDREN   BLESSED. 

13.  T[  And  they  brought  young  children  to  him,  that  he  should  touch 
them ;  and  his  disciples  rebuked  those  that  brought  them. 

Children  are  the  fruit  of  marriage;  their  Christian  educa 
tion,  and  the  care  of  presenting  them  to  Christ,  that  they 
may  become  his  members,  is  the  end  thereof.  They  are  an 
unhappy  fruit,  if  they  are  not  presented  to  our  blessed  Sa 
viour;  and  if  he  does  not  touch  them  by  blessing  them,  and 


CHAPTER   X.  471 

uniting  them  to  himself  by  his  Spirit  of  adoption,  in  order  to 
make  them  members  of  his  body. 

14.  But  when  Jesus  saw  it,  he  was  much  displeased,  and  said  unto 
them,  Suffer  the  little  children  to  come  unto  me,  and  forbid  them  not ; 
for  of  such  is  the  kingdom  of  God. 

Nothing  is  more  acceptable  to  God  than  great  simplicity, 
how  much  soever  it  is  despised  by  the  world.  It  is  to  the 
simple  and  sincere  that  God  communicates  himself;  them  he 
vouchsafes  to  honour  with  a  near  access  to  his  majesty,  and 
for  them  he  designs  his  kingdom.  The  Christian  childhood 
consists  in  having  no  more  pride,  impurity,  resentment,  craft, 
ambition,  covetousness,  and  knowledge  of  evil,  than  children. 
It  is  this  which  renders  us  conformable,  gives  us  admission, 
and  unites  us  to  Jesus  Christ  in  his  kingdom.  What  is  here 
said  is  not  by  way  of  counsel,  but  it  shows  the  absolute  ne 
cessity  of  being  such,  at  least  in  some  degree,  in  order  to  be 
saved.  It  is  Jesus  Christ  who  says  this ; — can  we  entertain 
any  manner  of  doubt  concerning  it? 

15.  Verily  I  say  unto  you,  Whosoever  shall  not  receive  the  kingdom 
of  God  as  a  little  child,  he  shall  not  enter  therein. 

To  fall  back  into  childhood  is  the  decay  of  reason,  and  the 
greatest  humiliation  of  man  :  but  there  is  another  childhood, 
which  is  the  glory  of  a  reasonable  creature,  and  the  perfection 
of  reason  itself;  and  this  is  to  have  the  docility  of  a  child  in 
respect  of  the  truths  of  the  gospel.  A  child  which  is  in 
capable  of  resisting  grace,  and  is,  as  it  were,  a  rasa  tabula 
before  God,  affords  a  lively  representation  of  that  which 
grace  is  able  to  effect,  even  in  the  heart  of  an  old  sinner.  If 
this  grace  were  not  all-powerful,  who  could  ever  hope  for  dis 
positions  so  contrary  to  the  pride  of  man  ?  Who  could  aspire 
to  this  kingdom  ?  "  Blessed  is  the  man  whom  thou  chasten- 
est,  0  Lord,  and  teachest  him  out  of  thy  law." 

16.  And  he  took  them  up  in  his  arms,  put  his  hands  upon  them,  and 
blessed  them. 

What  care  ought  not  men  to  take  of  children,  for  whom 
Christ  expresses  so  great  tenderness,  whom  he  blesses,  and 
takes  under  his  own  protection!  The  blessing  of  the  Al 
mighty  cannot  possibly  be  ineffectual,  since  he  blesses  none 


472  MARK. 


but  those  he  loves,  and  since  his  love  produces  the  good  effect 
which  he  requires.  If  children  were  incapable  of  grace  and 
sanctification,  what  good  could  Christ  do  them  ?  The  church 
imitates  her  Head  in  admitting  them  to  baptism,  and  opening 
her  bosom  to  them. 


SECT.  III. — THE  RICH  YOUNG  MAN. — THE   DANGER   OF  RICHES. 

17.  If  And  when  he  was  gone  forth  into  the  way,  there  came  one  run 
ning,  and  kneeled  to  him,  and  asked  him,  Good  Master,  what  shall  I  do 
that  I  may  inherit  eternal  life  ? 

How  advantageous  is  it  frequently  to  ask  at  the  feet  of 
Christ  what  we  must  do  in  order  to  our  salvation  !  It  is  an 
excellent  practice,  provided  we  perform  it  as  we  ought.  He 
alone  is  capable  of  showing  us  the  way  to  heaven,  being  him 
self  the  way ;  he  alone  is  incapable  of  deceiving  us,  since  he 
is  the  truth ;  and  he  alone  is  worthy  to  conduct  us  to  eternal 
life,  being  himself  that  very  life. 

18.  And  Jesus  said  unto  him,  Why  callest  thou  me  good?  there  is 
none  good  but  one,  that  is,  God. 

If  the  faith  of  the  heart  be  not  answerable  to  the  confes 
sion  of  the  mouth,  the  humility  to  the  works,  and  the  purity 
of  the  intention  to  the  fervency  of  the  action,  a  man  may  run 
to  Christ,  humble  himself  before  him,  and  ask  the  best  things 
in  the  world  of  him,  without  becoming  at  all  better  thereby. 
In  order  to  pray  after  a  truly  Christian  manner,  it  is  neces 
sary  for  us  to  be  thoroughly  convinced  of  our  own  misery, 
and  that  God  only  being  the  fulness  of  all  goodness,  it  is 
through  him  only  that  we  can  become  good. 

19.  Thou  knowest  the  commandments,  Do  not  commit  adultery,  Do 
not  kill,  Do  not  steal,  Do  not  bear  false  witness,  Defraud  not,  Honour 
thy  father  and  mother. 

The  commandments  of  God  afford  us  sufficient  instruction : 
it  is  often  nothing  but  curiosity  that  desires  other  lights.  The 
law  of  God  makes  known  his  will ;  and  it  is  by  conforming 
ourselves  thereto,  that  we  partake  of  his  goodness  and  holiness. 
Let  thy  law,  0  my  God,  be  continually  the  rule  of  my  be 
haviour  and  actions ! 


CHAPTER  X.  473 

20.  And  he  answered  and  said  unto  him,  Master,  all  these  have  I  ob 
served  from  my  youth. 

Under  how  great  obligations  to  God  does  that  person  lie, 
whom  he  prepossesses  from  his  youth  with  the  love  of  his 
law !  It  is  very  dangerous  for  him  not  to  have  all  the  thank 
fulness  which  he  ought  for  such  a  blessing,  or  to  attribute 
that  to  himself  which  is  due  only  to  God.  Youth  passed  in 
innocence  is  a  very  rare  and  precious  gift ;  but  it  often  hap 
pens  that  when  a  man  has  not  known  sin,  he  does  not  suffi 
ciently  know  from  whence  virtue  comes. 

21.  Then  Jesus  beholding  him  loved  him,  and  said  unto  him,  One 
thing  thou  lackest :  go  thy  way,  sell  whatsoever  thou  hast,  and  give  to 
the  poor,  and  thou  shalt  have  treasure  in  heaven :  and  come,  take  up 
the  cross,  and  follow  me. 

God  cannot  love  any  thing  in  us  but  only  his  own  gifts ; 
he  alone  can  perfect  those  which  he  has  bestowed  upon  us. 
It  is  sometimes  of  great  advantage  to  us  for  him  not  to  do 
this  very  soon,  to  the  end  that  we  may  know  at  least,  by  the 
difficulty  of  what  remains  to  be  done,  that  what  we  have  done 
already  did  not  proceed  from  ourselves,  but  was  a  gift  of  God. 
If  there  be  any  one  irregular  inclination  in  the  heart,  this  is 
the  very  thing  which  God  requires  us  to  sacrifice  to  him,  with 
out  which  our  salvation  is  in  great  danger. 

22.  And  he  was  sad  at  that  saying,  and  went  away  grieved :  for  he 
had  great  possessions. 

Abundance  of  persons  serve  God  with  cheerfulness,  until 
he  requires  them  to  sacrifice  for  his  sake  that  which  they 
love.  A  man  thinks  he  loves  God  above  all  things,  when  at 
the  same  time,  without  being  sensible  of  it,  he  loves  a  little 
money  or  some  trifle  more  than  God.  Can  we  look  upon 
riches  as  an  advantage,  when  they  are  certainly  an  obstacle 
either  to  salvation,  or  at  least  to  that  perfection  which  God 
requires  of  us  ?  This  young  man  had  been  perhaps  a  saint, 
if  he  had  been  poor :  so  true  is  it  that  it  is  oftentimes  a  mis 
fortune  to  be  rich. 

23.  H"  And  Jesus  looked  round  about,  and  saith  unto  his  disciples, 
How  hardly  shall  they  that  have  riches  enter  into  the  kingdom  of  God  ! 

Let  Jesus  Christ  threaten  the  rich,  and  decry  riches  ever 
so  much ;  the  rich  can  by  no  means  be  persuaded  to  be  afraid 

40* 


4T4  MARK. 

of  their  condition,  nor  the  poor  not  to  envy  it.  Whoever  will 
not  believe  wisdom  itself,  and  the  Author  of  salvation  in  the 
business  of  salvation,  is  resolved  to  shut  his  eyes  and  to 
perish.  That  which  makes  the  danger  the  greater  is,  that 
men  are  either  least  or  rather  not  at  all  afraid,  in  that  state 
wherein  they  have  most  reason  to  be  so.  It  is  therefore  no 
other  than  to  turn  our  backs  upon  the  kingdom  of  God,  for 
us  to  have  no  other  design  but  how  to  raise  what  the  world 
calls  a  fortune,  and  to  heap  up  riches  upon  riches. 

24.  And  the  disciples  were  astonished  at  his  words.     But  Jesus 
answereth  again,  and  saith  unto  them,  Children,  how  hard  is  it  for 
them  that  trust  in  riches  to  enter  into  the  kingdom  of  God ! 

The  poor  are  sooner  astonished  at  these  words  than  the 
rich  are  so  much  as  moved  by  them :  the  reason  is,  because 
men  see  the  danger  of  others  better  than  their  own.  It  is 
much  easier  for  a  man  to  be  contented  without  those  things 
which  he  has  not,  than  to  disengage  himself  from  those  which 
he  possesses,  and  not  to  trust  in  them.  The  poor  may  find  a 
sufficient  ground  of  trust  and  confidence  in  their  poverty, 
since  the  kingdom  of  God  is  theirs ;  but  the  rich  have  reason 
to  tremble  in  the  midst  of  their  riches.  "Whoever  finds  in 
them  his  rest,  his  joy,  and  his  happiness,  never  thinks  of 
seeking  for  these  things  in  God.  And  there  lies  the  greatest 
misery. 

25.  It  is  easier  for  a  camel  to  go  through  the  eye  of  a  needle,  than 
for  a  rich  man  to  enter  into  the  kingdom  of  God.    26.  And  they  were 
astonished  out  of  measure,  saying  among  themselves,  Who  then  can  be 
saved  ? 

Experience  shows  but  too  plainly  how  difficult  it  is  to  root 
out  of  the  heart  the  desire  of  perishing  things.  To  do  this 
is  a  greater  miracle  than  to  remove  a  mountain.  The  wealth 
of  a  covetous  man  is  like  food  incorporated  and  changed  into 
the  substance  of  his  heart :  to  take  away  the  former  is  to 
tear  out  the  latter.  He  alone  can  do  this  who  has  the  heart 
of  the  covetous  person  in  his  hand,  and  can  take  out  his 
stony  heart,  and  give  him  one  of  flesh.  The  world  is  full  of 
such  as  say  one  to  another,  "Who  then  can  be  saved?"  and 
yet  live  as  if  it  were  the  easiest  thing  imaginable. 


CHAPTER  X.  475 

27.  And  Jesus  looking  upon  them  saith,  With  men  it  is  impossible, 
but  not  with  God:  for  with  God  all  things  are  possible. 

It  is  the  comfort  of  the  humble  that  their  salvation  is  in 
the  hands  of  God ;  and  it  is  the  blindness  of  the  proud  that 
they  would  have  theirs  in  their  own.  A  true  Christian  is 
not  at  all  alarmed  to  find  here  that  without  grace  his  salva 
tion  is  impossible,  because  he  knows  that  God  can  do  every 
thing  for  him,  and  that  he  himself  can  do  all  things  in  God 
through  Jesus  Christ.  Yes,  0  my  God!  to  thee  it  does 
belong  to  work  my  salvation,  because  thou  canst  do  all  things 
in  me ;  and  to  me  to  humble  myself  under  thy  almighty  hand, 
because  I  can  do  nothing  but  by  thee. 

SECT.    IV. — A   HUNDRED-FOLD    PROMISED. — PERSECUTIONS. — 
THE   PASSION   FORETOLD. 

28.  fl  Then  Peter  began  to  say  unto  him,  Lo,  we  have  left  all,  and 
have  followed  thee. 

That  man  forsakes  a  great  deal  who,  having  but  little, 
leaves  it  all  for  the  sake  of  God,  and  desires  nothing  but 
him.  It  is  a  small  thing  to  forsake  external  goods,  if  we  do 
not  forsake  what  is  truly  ours,  our  will  and  flesh,  in  sacri 
ficing  them  to  God  by  mortification.  It  is  something  indeed 
to  strip  ourselves ;  but  if  we  design  to  follow  Christ  beyond 
the  sea  of  this  present  world,  we  must,  by  strength  of  arm, 
cut  our  passage  through  the  waves  to  that  place  where  he 
expects  us :  that  is,  we  must  renounce  and  do  violence  to  our 
selves,  in  imitation  of  our  head  and  pattern. 

29.  And  Jesus  answered  and  said,  Verily  I  say  unto  you,  There  is  no 
man  that  hath  left  house,  or  brethren,  or  sisters,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my  sake,  and  the  gospel's,  30.  But  he 
shall  receive  a  hundred-fold  now  in  this  time,  houses,  and  brethren,  and 
sisters,  and  mothers,  and  children,  and  lands,  with  persecutions ;  and  in 
the  world  to  come  eternal  life. 

"Who  could  believe  that  he  who  leaves  his  kindred  and 
estate,  that  he  may  not  be  deficient  in  faith,  truth,  and 
righteousness,  and  in  that  perfection  which  God  requires  of 
him,  is  rewarded  even  in  this  life  ?  It  is  Jesus  Christ  who 
says  it:  it  is,  therefore,  a  matter  of  faith.  One  single 
degree  of  grace,  which  is  a  thousand  times  more  valuable 


476  MARK. 

than  all  which  a  man  can  leave  for  the  sake  of  God,  causes 
him  to  find  a  hundred-fold.  Whoever  can  truly  say  that 
his  faith  staggers  not  at  this  article,  and  that  he  is  ready  to 
follow  Christ  at  the  expense  of  all,  what  may  he  not  justly 
expect  from  God !  It  is  very  pleasant  to  serve  a  master  who, 
in  this  world,  makes  his  servants  rich  in  poverty,  full  of  joy 
in  forsaking  all  things,  and  happy  in  the  midst  of  persecu 
tions  ;  whereas  worldly  masters  cannot  secure  their  favourites 
from  being  miserable  even  in  the  midst  of  riches,  pleasures, 
and  the  greatest  prosperity. 

31.  But  many  that  are  first  shall  be  last;  and  the  last  first. 

What  is  here  said  is  commonly  seen  in  times  of  persecution. 
A  great  sinner,  who  shows  himself  faithful  to  God,  makes 
amends  for  his  past  infidelities,  and  rises  even  to  the  glory  of 
martyrdom;  whilst  a  virtuous  person,  who  gives  way,  loses 
the  fruit  of  all  his  good  works.  It  is  of  the  last  importance 
for  a  man  to  be  faithful  to  his  duty  on  some  singular  occasion. 
This  is  often  a  decisive  stroke,  and  causes  very  great  altera 
tions.  How  much  greater  still  is  that  which  is  made  at  the 
hour  of  death  betwixt  a  proud  rich  man  and  an  humble  beg 
gar,  a  worldly  person,  and  a  true  Christian  ! 

32.  T[  And  they  were  in  the  way  going  up  to  Jerusalem;  and  Jesus 
went  before  them:  and  they  were  amazed;  and  as  they  followed,  they 
were  afraid.     And  he  took  again  the  twelve,  and  began  to  tell  them 
what  things  should  happen  unto  him, 

All  nature  trembles  in  a  man,  when  God  obliges  him  to 
take  the  way  of  the  cross.  Christ  goes  forward  therein,  with 
a  firm  and  even  pace,  and  with  a  true  courage.  He  who 
hazards  his  life  in  hopes  of  a  better  fortune,  exposes  it  only 
because  he  hopes  not  to  lose  it,  and  is  but  the  more  fond  of 
it  on  this  account;  as  a  covetous  person  is  really  the  fonder 
of  riches  the  more  he  exposes  to  the  hazard  of  gaming,  on 
the  prospect  of  greater  gain.  True  courage  consists  in  the 
contempt  of  this  present  life  through  the  hopes  of  that  which 
is  eternal ;  and  this  contempt  is  so  much  the  greater  the  more 
sure  a  man  is  of  losing  it,  as  Jesus  Christ  and  the  martyrs 
were. 


CHAPTER  X.  477 

33.  Saying,  Behold,  we  go  up  to  Jerusalem;  and  the  Son  of  man  shall 
be  delivered  unto  the  chief  priests,  and  unto  the  scribes;  and  they  shall 
condemn  him  to  death,  and  shall  deliver  him  to  the  Gentiles:  34.  And 
they  shall  mock  him,  and  shall  scourge  him,  and  shall  spit  upon  him, 
and  shall  kill  him ;  and  the  third  day  he  shall  rise  again. 

These  two  verses  contain  an  abridgment  of  the  passion  of 
the  Son  of  God.  His  admirable  constancy  at  the  sight  of 
his  sufferings  does  not  proceed  from  insensibility  or  stupidity, 
but  from  his  immutable  affection  toward  his  Father,  and  his 
inviolable  adherence  to  his  will.  Let  us,  after  the  example 
of  Christ,  support  ourselves  under  the  prospect  of  the  evils 
of  this  life,  with  the  hopes  of  that  which  is  to  come.  The 
exact  accomplishment  of  this  prediction,  in  all  its  parts,  is 
an  invincible  proof  both  of  the  divinity  of  Christ  and  of  the 
religion  which  he  has  established.  + 

SECT.  v. — ZEBEDEE'S  CHILDREN. — THE  CUP  BEFORE  THE 
GLORY. 

35.  T[  And  James  and  John,  the  sons  of  Zebedee,  come  unto  him, 
saying,  Master,  we  would  that  thou  shouldest  do  for  us  whatsoever  we 
shall  desire. 

Such'  is  the  blindness  of  carnal  man,  that  he  would  have 
God's  will  directed  by  his  own.  Worldly  men,  not  altogether 
destitute  of  faith,  are  not  for  going  directly  contrary  to  the 
will  of  God,  but  they  would  fain  have  his  designs  fall  in  with 
their  own,  and,  through  this  earnest  desire,  they  act  at  last 
as  if  it  were  so.  It  is  but  a  bad  disposition  for  prayer,  to 
begin  it  with  prescribing  to  God  what  he  ought  to  give  us. 

36.  And  he  said  unto  them,  What  would  ye  that  I  should  do  for  you? 
He  knew  better  than  they  that  which  was  in  their  hearts ; 

but  it  was  proper  that  they  should  discover  it  themselves,  in 
the  presence  of  the  rest,  to  the  end  that  all  might  be 
instructed  and  set  right.  He  seems  disposed  to  grant  them 
every  thing,  on  purpose  that  they  may  have  such  trust  and 
confidence  in  him,  as  to  dissemble  and  hide  nothing  from  him. 

37.  They  said  unto  him,  Grant  unto  us  that  we  may  sit,  one  on  thy 
right  hand,  and  the  other  on  thy  left  hand,  in  thy  glory. 

How  little  does  man  know  wherein  the  kingdom  of  Christ 
consists,  and  the  ways  which  lead  thereto!  Who  is  there 


478  MARK. 

who  does  not  perceive  in  his  heart  some  degree,  at  least,  of 
this  irregular  desire  ?  It  is  injustice  and  pride  to  covet  that 
which  does  not  belong  to  us ;  and  it  is  the  spirit  of  the  world. 
There  men  think  of  nothing  hut  how  to  place  themselves, 
without  troubling  themselves  at  all  to  consider  whether  they 
injure  others,  or  whether  they  deserve  that  which  they  desire. 
Ambition  supplies  the  place  of  merit;  and  every  thing  is  just 
when  it  is  advantageous. 

38.  But  Jesus  said  unto  them,  Ye  know  not  what  ye  ask:  can  ye  drink 
of  the  cup  that  I  drink  of?  and  be  baptized  with  the  baptism  that  I  am 
baptized  with  ? 

Ambition  is  blind,  and  often  knows  neither  what  it  does 
nor  what  it  desires,  because  it  professes  to  consult  neither 
reason  nor  faith.  We  think  of  nothing  but  human  greatness, 
because  we  have  no  perfect  knowledge  of  the  true.  The  love 
of  sufferings  and  of  the  cross  ought  to  be  the  measure  of  our 
hopes  and  desires.  No  other  way  leads  to  glory  but  that  of 
mortification  and  the  cross.  There  are  inward  mortifications, 
which  pierce  the  heart,  expressed  here  by  the  cup  which  is 
to  be  drank  of;  and  there  are  outward,  denoted  by  the  bap 
tism.  We  must  have  no  small  degree  of  faith  and  of  the 
love  of  God,  to  look  upon  these  things  as  no  other  than  an 
agreeable  and  delicious  draught,  or  as  a  refreshing  and 
wholesome  bath. 

39.  And  they  said  unto  him,  "We  can.     And  Jesus  said  unto  them,  Ye 
shall  indeed  drink  of  the  cup  that  I  drink  of;  and  with  the  baptism  that 
I  am  baptized  withal  shall  ye  be  baptized : 

The  ambitious  person  finds  nothing  difficult,  provided  he 
can  but  raise  himself.  He  easily  presumes  upon  that  which 
he  cannot  perform  to  obtain  that  which  he  cannot  deserve. 
It  was  but  a  moment  ago,  and  these  men  were  seized  with 
fear  and  amazement  at  the  bare  sight  of  the  way  to  Jerusa 
lem  :  but  one  passion  weakens  another,  and,  like  a  burning 
fever,  supplies  a  man  with  fresh  strength  and  courage. 

40.  But  to  sit  on  my  right  hand  and  on  my  left  hand  is  not  mine  to 
give ;  but  it  shall  be  given  to  them  for  whom  it  is  prepared. 

Jesus  Christ  is  a  priest,  or,  rather,  a  high-priest,  who 
knows  not  what  it  is  to  prefer  his  friends  or  relations  upon 


CHAPTER   X.  479 

carnal  motives,  or  to  satisfy  their  ambition.  He  makes  them 
partakers  of  his  cross ;  but,  as  to  glory,  he  refers  them  for 
that  to  his  Father.  As  the  cross  is  the  only  way  whereby 
we  can  arrive  at  glory,  to  promise  a  persevering  love  for  the 
former  is  no  other  than  to  promise  the  latter.  Grant,  0 
Jesus !  that  we  may  both  live  and  die  with  thee  under  the 
banner  of  the  cross. 

SECT.  VI. — IMPERIOUSNESS   FORBID. 

41.  And  when  the  ten  heard  it,  they  began  to  be  much  displeased 
with  James  and  John. 

The  ambition  of  clergymen  is  a  great  scandal  in  the 
church,  afld  is  frequently  an  occasion  of  emulations,  enmities, 
divisions,  schisms,  and  wars:  of  all  which  the  displeasure 
and  indignation  of  the  apostles  give  us  an  imperfect  shadow 
and  resemblance.  If  apostles,  trained  up  with  so  much  care 
in  the  school  of  charity  and  humility,  notwithstanding,  are 
not  free  from  this  vice,  what  effects  will  not  ambition  produce 
in  souls  wholly  immersed  in  flesh  and  blood,  which  have  no 
motion  but  from  their  passions — no  law  but  that  of  their  own 
desires  ? 

42.  But  Jesus  called  them  to  him,  and  saith  unto  them,  Ye  know  that 
they  which  are  accounted  to  rule  over  the  Gentiles  exercise  lordship  over 
them;  and  their  great  ones  exercise  authority  upon  them.     43.  But  so 
shall  it  not  be  among  you:  but  whosoever  will  be  great  among  you, 
shall  be  your  minister: 

Observe  here  the  spirit  and  rule  of  ecclesiastical  govern 
ment  :  much  humility,  instruction,  and  condescension ;  no 
dominion,  imperiousness,  or  harshness.  Men  strangely  for 
get  themselves  when,  in  a  ministry  appointed  only  for  the 
sake  of  heaven,  they  are  for  contending  with  the  great  ones 
of  the  earth  in  haughtiness  and  grandeur.  It  is  very  difficult 
to  support  equally  the  double  character  of  a  spiritual  pastor 
and  a  temporal  prince ;  and  to  join  humility  with  grandeur, 
meekness  with  dominion,  and  the  constant  application  of  a 
pastor  to  the  duties  of  his  function  with  the  care  of  secular 
affairs. 

44.  And  whosoever  of  you  will  be  the  chiefest,  shall  be  servant  of  all. 

The  greatest  prelate  in  the  church  is  he  who  is  most  con 
formable  to  the  example  of  Christ  by  humility,  charity,  and 


480  MAKE. 

continual  attendance  on  his  flock,  and  who  looks  upon  him 
self  as  a  servant  to  the  children  of  God.  We  do  not  know 
what  it  is  to  serve  one  single  soul  for  the  sake  of  God  in  the 
spirit  of  the  holy  servitude  of  Christ.  It  is  something  far 
more  honourable  than  proudly  to  command  whole  nations, 
and  to  govern  empires.  God  requires  nothing  more  of  his 
chief  ministers  than  that  which  men  do  every  day  in  order  to 
raise  themselves,  which  is,  to  become  the  servants  of  all :  but 
the  one  is  a  servitude  of  charity,  the  other  of  concupiscence. 

45.  For  even  the  Son  of  man  came  not  to  be  ministered  unto,  but  to 
minister,  and  to  give  his  life  a  ransom  for  many. 

To  serve  and  to  die, — this  is  all  which  Christ  canfe  into  the 
world  to  do.  There  is  no  slave  who  serves  his  master  as  this 
divine  Master  served  his  slaves.  After  such  an  example  as 
this,  and  under  such  a  head,  a  Christian,  and  much  more  a 
clergyman,  should  not  reflect,  without  some  confusion,  upon 
the  necessity  under  which  he  lies  of  being  served  by  others. 
It  is  good  to  dispense  as  much  as  possible  with  the  service  of 
others,  and  to  exact  none  but  after  such  a  manner  is  con 
formable  to  the  spirit  of  the  gospel,  and  to  the  example  of 
the  Prince  of  pastors.  A  man  ought  continually  to  serve  or 
minister  in  the  work  of  salvation,  as  our  blessed  Lord  did ; 
and  to  spare  neither  his  health  nor  his  life  to  contribute  to 
the  saving  of  one  soul:  this  is  a  duty  belonging  to  the  pas 
toral  office,  upon  which  he  ought  to  reckon  before  he  under 
takes  it.  0  sovereign  Pastor  of  souls !  renew  in  thy  church 
the  spirit  and  zeal  of  thy  sacerdotal  servitude,  so  little 
known,  and  much  less  put  in  practice. 

SECT.  VIII. — THE   BLIND   MAN   OF   JERICHO    CURED. 

46.  ^[  And  they  came  to  Jericho:  and  as  he  went  out  of  Jericho  with 
his  disciples  and  a  great  number  of  people,  blind  Bartimeus,  the  son  of 
Timeus,  sat  by  the  highway  side  begging. 

In  the  cure  of  this  blind  man,  let  us  reflect  upon  man 
delivered  from  blindness  of  heart,  indigence,  and  impotency, 
by  the  mysteries  of  Christ's  life.  Blindness  and  indigence 
are  not  always  found  together  in  the  blind  of  body ;  but  they 
are  never  asunder  in  the  spiritually  blind.  Faith  is,  at  the 


CHAPTER   X.  481 

same  time,  both  the  eye  and  life  of  the  soul ;  and  truth  is  the 
light  and  bread  of  the  heart.  0  eternal  truth !  0  heavenly 
bread !  grant  that  I  may  be  always  sensible  how  much  I 
stand  in  need  of  thee,  that  I  may  know  thee,  go  to  thee,  and 
feed  upon  thee. 

47.  And  when  he  heard  that  it  was  Jesus  of  Nazareth,  he  began  to 
cry  out,  and  say,  Jesus,  thou  Son  of  David,  have  mercy  on  me. 

That  which  a  sinner  ought  to  observe  in  the  cure  of  his 
soul  is — (1.)  To  know  his  own  blindness,  and  to  be  willing  to 
be  delivered  from  it.  (2.)  To  have  recourse  to  the  sovereign 
Physician.  (3.)  To  pray  to  him  with  fervency.  (4.)  To 
trust  only  in  his  mercy.  The  cure  is  far  advanced  when 
once  a  man  begins  to  cry  out  after  his  deliverer  and  physi 
cian  ;  he  is  already  freed  from  a  great  part  of  his  misery 
when  he  is  become  so  sensible  as  to  have  recourse  to  mercy. 
It  is  thou,  0  God  of  mercies !  who  hast  prevented  me  in  my 
blindness,  and  taught  me  to  call  upon  thee,  and  to  lay  before 
thee  my  misery. 

48.  And  many  charged  him  that  he  should  hold  his  peace:  but  he 
cried  the  more  a  great  deal,  Thou  Son  of  David,  have  mercy  on  me. 

The  sinner  in  his  conversion  ought — (5.)  Not  to  hearken  to 
the  world,  nor  to  those  who  would  discourage  or  divert  him 
from  his  design,  but  to  pray  with  the  greater  earnestness. 
This  blind  man  is  already  well  enlightened.  He  knows  that 
the  opportunities  of  recovering  sight  do  not  present  them 
selves  every  day,  and  that  therefore  he  must  not  let  them 
slip.  Truth  does  not  always  come  to  us  a  second  time:  he 
who  lets  it  pass  away  from  him,  is  not  sure  of  finding  it  again. 
We  sometimes  hazard  all  by  not  adhering  to  it  at  first  with 
constancy  and  perseverance. 

49.  And  Jesus  stood  still,  and  commanded  him  to  be  called.     And 
they  call  the  blind  man,  saying  unto  him,  Be  of  good  comfort,  rise ;  he 
calleth  thee. 

The  sinner  in  his  conversation  ought — (6.)  To  have  a  man 
of  God  to  conduct  him  to  Christ,  and  encourage  him  under 
his  weakness.  What  joy  and  comfort  is  it  to  a  penitent 
when  he  sees  that  the  divine  mercy  is  moved  by  his  misery; 
that  it  stands  still,  as  it  were,  on  his  account,  and  hears  his 

VOL  L— 41.  2  F 


482  MARK. 

prayers  !  Hope  is  firmly  established  in  the  heart  by  prayer, 
and  supplies  a  man  with  courage  to  go  to  God  when  he  calls 
him  in  that  manner  which  is  always  effectual. 

50.  And  he,  casting  away  his  garment,  rose,  and  came  to  Jesus. 

He  ought — (7.)  To  cast  away  immediately  all  outward  impe 
diments  which  retard  the  effect  of  his  resolutions.  (8.)  To 
obey  him  who  speaks  to  him  on  the  part  of  God ;  and  to  rise 
up  in  order  to  go  near  his  Saviour,  by  walking  in  the  way  of 
good  works  and  of  his  commandments.  (9.)  To  run  to  him 
without  delay,  and  with  an  ardent  faith.  The  blind  man 
stands  before  Jesus  without  seeing  him,  yet  he  believes  and 
hopes  in  him ;  which  gives  us  a  representation  of  this  life, 
wherein  our  cure  is  wrought  under  the  obscurity  of  faith. 
We  shall  see  this  adorable  truth,  which  is  at  present  veiled 
from  our  sight,  when  once  our  cure  shall  be  perfected,  our 
eyes  opened,  and  the  darkness  of  faith  changed  into  the  light 
of  glory. 

51.  And  Jesus  answered  and  said  unto  him,  What  wilt  thou  that  I 
should  do  unto  thee?     The  blind  man  said  unto  him,  Lord,*  that  I 
might  receive  my  sight.     [*  Fr.  Cause  me  to  see.] 

The  sinner  in  his  conversion  ought — (10.)  To  forget  all 
other  wants,  and  to  mention  none  but  those  of  his  soul,  in 
begging  mercy.  That  mercy  which  the  blind  man  here  asks 
is,  that  Christ,  by  his  almighty  power,  would  be  pleased  to 
work  a  cure  in  him,  and  give  him  eyes  capable  of  seeing. 
In  like  manner,  that  which  every  one  who  prays  to  God  as 
he  ought,  asks  in  proportion,  is  the  operation  of  his  grace  in 
the  heart.  Observe  here  the  perfect  agreement  of  grace 
with  free-will.  God,  by  his  all-powerful  will,  works  upon  the 
will  of  man,  which  is  denoted  by  these  expressions, — "that  I 
should  do  unto  thee  ;" — "  cause  me  to  see."  The  will  of  man 
gives  its  consent  thereto,  wills  it,  and  asks  for  it,  signified  by 
these  words, — "  What  wilt  thou  ?" — "  Lord,  cause  me  to  see." 

52.  And  Jesus  said  unto  him,  Go  thy  way;  thy  faith  hath  made  thee 
whole.     And  immediately  he  received  his  sight,  and  followed  Jesus  in 
the  way. 

In  the  last  place,  the  sinner,  after  he  has  received  his  cure, 
observing  the  rules  of  justice,  ought  to  be  full  of  acknowledg- 


CHAPTER  XL  483 

ment,  and  to  follow  Christ  by  imitating  him  throughout  the 
whole  course  of  this  life.  This  blind  man's  faith  made  him 
whole,  and  saved  him ;  but  it  was  the  Saviour  himself  who 
gave  him  this  faith.  The  Scripture,  and  Christ  himself, 
speak  both  of  cures  and  of  dispositions  which  qualify  for 
them,  because  these  dispositions  are  no  less  a  gift  of  God 
than  the  cures  themselves,  and  it  is  a  matter  of  faith  that  he 
is  the  author  of  both.  My  God,  I  acknowledge  with  joy  that 
thou  canst  not  crown  any  thing  in  me  except  thy  own  gifts  ; 
and  that  I  have  nothing  to  offer  to  thee  but  what  I  have 
received  from  thee. 


CHAPTER  XL 

SECT.  i. — CHRIST'S  ENTRY  INTO  JERUSALEM. 

1.  AND  when  they  came  nigh  to  Jerusalem,  unto   Bethpage   and 
Bethany,  at  the  mount  of  Olives,  he  sendeth  forth  two  of  his  disciples, 

Christ,  as  the  victim  of  God,  comes  to  present  himself  at 
the  place  of  sacrifice.  This  is  not  the  action  of  a  mere  man, 
to  go  thus  calmly,  in  cold  blood,  to  deliver  himself  up  to  his 
enemies,  and  to  meet  certain  death.  It  is  thus,  0  Jesus  ! 
that  thou  introducest  into  the  world  a  new  philosophy,  which 
consists  in  the  folly  of  the  cross,  the  contempt  of  life, 
and  the  desire  of  death.  Lord,  let  this  spirit  of  sacrifice 
fill  the  hearts  of  Christians,  and  make  them  become  true 
victims  ! 

2.  And  saith  unto  them,  Go  your  way  into  the  village  over  against 
you:  and  as  soon  as  ye  be  entered  into  it,  ye  shall  find  a  colt  tied, 
whereon  never  man  sat;  loose  him,  and  bring  him. 

This  colt  is  a  figure  of  the  Gentiles,  a  people  without  any 
yoke  or  law,  to  whom  Christ  was  to  send  his  apostles ;  and 
this  action  denotes  the  calling  of  them,  which  we  see  con 
tinually  fulfilled,  even  in  our  own  days,  by  missionaries  and 
bishops  truly  apostolical.  God  sometimes  sends  preachers 
very  far  for  a  small  number  of  his  elect,  who  have  no  know 
ledge  of  him,  and  are  tied  fast  with  the  cords  of  sin,  and 
have  never  borne  the  yoke  of  any  law. 


484  MARK. 

3.  And  if  any  man  say  unto  you,  Why  do  ye  this  ?  say  ye  that  the 
Lord  hath  need  of  him ;  and  straightway  he  will  send  him  hither. 

The  need  which  the  Lord  declares  he  has  of  this  colt  is, 
that  he  may  show  himself  to  the  people  as  the  true  paschal 
victim  which  is  necessary  for  them ;  that  he  may  prefigure 
the  triumph  of  his  grace  over  all  nations ;  and  teach  all  pre 
lates,  after  his  example,  to  retain  the  marks  of  modesty  and 
humility  in  the  midst  of  the  splendour  of  their  dignity,  and 
to  renounce  all  excess  by  yielding  to  necessity. 

4.  And  they  went  their  way,  and  found  the  colt  tied  by  the  door  with 
out  in  a  place  where  two  ways  met;  and  they  loose  him. 

It  is  no  small  proof  of  the  faith  of  these  disciples,  who 
were  as  yet  imperfect,  to  expose  themselves  to  the  insults  of 
men,  in  obedience  to  their  Master.  They  run  the  risk  of 
being  counted  no  better  than  thieves :  there  are,  therefore, 
some  occasions  on  which  it  is  necessary  for  a  man  to  hazard 
his  reputation,  as  well  as  his  life,  in  order  to  perform  the  will 
of  God. 

5.  And  certain  of  them  that  stood  there  said  unto  them,  What  do  ye, 
loosing  the  colt  ?     6.  And  they  said  unto  them  even  as  Jesus  had  com 
manded:  and  they  let  them  go. 

Nothing  resists  the  word  of  the  God-man,  nor  the  faith 
and  obedience  of  a  faithful  disciple.  Let  us  learn  to  avoid 
all  arguing  and  disputing  whenever  God  commands  us  some 
thing  above  our  strength ;  and  to  put  our  whole  confidence 
in  the  power  of  his  will,  which  can  do  all  things.  He  accus 
toms  his  apostles  to  see  that  the  wills  of  men  are  less  in  their 
own  power  than  in  that  of  God,  and  that  his  word  is 
almighty,  even  in  the  mouth  of  his  ministers,  to  the  end 
that  men  may  believe  them. 

7.  And  they  brought  the  colt  to  Jesus,  and  cast  their  garments  on 
him ;  and  he  sat  upon  him. 

It  is  the  duty  of  a  priest  to  bring  those  souls  to  Christ 
whom,  by  his  power,  he  has  loosed  from  their  sins ;  to  spare 
nothing  within  his  capacity  to  cover  and  secure  them  from 
the  malice  of  the  devil  and  the  world ;  and  to  dispose  them  to 
bear  the  yoke  of  Christ  and  his  gospel.  This  is  the  way  to 
make  them  bear  a  part  in  the  triumphs  of  our  blessed  Saviour. 
Let  us  carry  Christ  in  our  hearts,  and  suffer  ourselves  to  be 


CHAPTER    XL  485 

guided  by  him  in  the  road  to  the  heavenly  Jerusalem,  if  we 
desire  ever  to  arrive  there  with  him.  But  let  us  remember, 
that  it  will  be  in  vain  for  us  to  undertake  to  do  this,  unless 
he  himself  vouchsafe  to  carry  and  support  us  by  his  grace. 

8.  And  many  spread  their  garments  in  the  way ;  and  others  cut  down 
branches  off  the  trees,  and  strewed  them  in  the  way. 

A  man  may  justly  be  said  to  lay  all  at  and  under  the  feet 
of  Christ,  when  he  looks  upon  all  the  things  of  this  world 
with  contempt,  and  freely  parts  with  them  to  win  Christ. 
The  shortest  and  safest  way  to  the  heavenly  Jerusalem  is,  for 
men  to  strip  themselves  of  their  possessions,  (represented  here 
by  garments,)  and  to  trample  under  foot  all  worldly  hopes, 
(denoted  by  the  branches  of  the  trees,)  in  order  to  give  re 
ception  to  Christ,  and  to  make  him  triumph  in  their  hearts 
by  apostolical  and  evangelical  perfection. 

9.  And  they  that  went  before,  and  they  that  followed,  cried,  saying, 
Hosanna ;    Blessed  is  he  that  cometh  in  the  name  of  the  Lord :     10. 
Blessed  be  the  kingdom  of  our  father  David,  that  cometh  in  the  name  of 
the  Lord :  Hosanna  in  the  highest. 

Whatever  was  done  before  the  incarnation,  and  whatever 
has  happened  since,  was  all  designed  to  be  subservient  only 
to  Christ  and  to  his  glory.  He  cometh  in  the  name  of  his 
Father ;  he  is  the  true  David ;  and  his  kingdom  is  a  kingdom 
of  suffering  upon  earth,  and  of  glory  in  heaven.  When  shall 
we  behold  this  glorious  kingdom,  which  the  true  Israelites  ex 
pect,  for  which  the  children  of  God  daily  pray  to  their  hea 
venly  Father  ?  when  shall  we  sing  a  hosanna,  to  be  followed 
with  an  eternal  hallelujah  ? 

11.  And  Jesus  entered  into  Jerusalem,  and  into  the  temple :  and  when 
he  had  looked  round  about  upon  all  things,  and  now  the  eventide  was 
come,  he  went  out  unto  Bethany  with  the  twelve. 

Christ  teaches  kings  and  conquerors  to  lay  down  at  the 
foot  of  the  altar  all  the  glory  wherewith  they  are  encircled. 
They  ought  ultimately  to  refer  to  God  all  the  praises  which 
are  given  them ;  to  dedicate  to  him  all  their  grandeur ;  fre 
quently  to  pour  out  their  hearts  before  him  in  the  house  of 
prayer,  and  to  offer  them  up  to  him,  in  order  to  empty  and 
purify  them  from  all  the  vanity  which  praise  is  apt  to  inspire, 
and  to  beg  of  him  the  grace  not  to  suffer  themselves  to  be 

41* 


486  MARK. 

poisoned  therewith.  It  is  neither  a  wandering  mind  nor 
curiosity  which  causes  Christ  "  to  look  round  about  upon  all 
things"  in  the  temple,  but  a  zeal  for  his  Father's  glory  and 
for  his  house,  which  makes  him  search  and  examine  into 
every  thing  which  may  be  therein  contrary  to  the  purity  of 
his  worship,  and  to  the  edification  of  his  people.  This  is  a 
pattern  for  bishops,  archdeacons,  pastors,  visitors,  etc. 

SECT.  II. — THE  FIG  TREE  CURSED. — THE  BUYERS  AND  SELL 
ERS  CAST  OUT  OF  THE  TEMPLE. — THE  POWER  OF  PRAYER. 

12.  fl  And  on  the  morrow,  when  they  were  come  from  Bethany,  he 
was  hungry : 

The  true  hunger  of  Christ,  of  which  this  is  only  the  figure, 
is  his  ardent  desire  of  the  salvation  of  men.  His  bodily 
hunger  plainly  shows  that  the  day  of  his  triumph  was  to  him 
a  day  of  fasting  and  mortification.  How  different  are  his 
festival  days  from  those  of  the  world,  in  which  sensuality 
and  debauchery  seem  to  triumph ! 

13.  And  seeing  a  fig  tree  afar  off  having  leaves,  he  came,  if  haply  he 
might  find  any  thing  thereon :  and  when  he  came  to  it,  he  found  nothing 
but  leaves ;  for  the  time  of  figs  was  not  yet. 

The  faith,  hope,  charity,  and  good  works  of  the  faithful 
are  the  fruits  with  which  Christ  satisfies  his  hunger.  Words, 
promises,  barren  desires,  and  outward  performances  alone 
are  but  useless  and  unprofitable  leaves,  upon  which  he  does 
not  feed.  Christ  does  not,  either  through  ignorance,  seek 
for  fruit  where  there  is  none,  or  through  injustice,  desire  to 
find  it  when  there  can  be  none :  but  he  does  all  this  out  of 
wisdom  and  goodness,  on  purpose  to  raise  in  us,  by  this  figure, 
a  just  apprehension  of  that  day  when  he  will  come  to  examine 
our  lives,  and  when  there  will  be  no  longer  any  time  for  the 
performance  of  good  works.  In  order  to  have  some  at  that 
day,  we  must  labour  during  our  whole  life. 

14.  And  Jesus  answered  and  said  unto  it,  No  man  eat  fruit  of  thee 
hereafter  for  ever.     And  his  disciples  heard  it. 

Christ  punishes  a  tree,  to  make  us  conclude  that  he  would 
have  us  understand  somewhat  else  thereby.  God  would  find 
in  us  some  fruits  of  righteousness  at  the  hour  of  death, 


CHAPTER    XI.  487 

though  that  is  not  the  time  to  begin  to  produce  them.  After 
death  there  are  no  more  good  works,  there  is  no  more  mercy ; 
nothing  is  to  be  found  but  wrath,  barrenness,  and  malediction 
for  the  wicked. 

15.  And  they  come  to  Jerusalem :  and  Jesus  went  into  the  temple, 
and  began  to  cast  out  them  that  sold  and  bought  in  the  temple,  and  over 
threw  the  tables  of  the  money  changers,  and  the  seats  of  them  that  sold 
doves ; 

Every  one  of  the  faithful  is  the  temple  of  God,  and  there 
fore  ought  to  have  the  same  zeal  for  the  purity  of  his  own 
heart  which  Christ  had  for  the  sanctity  of  the  visible  temple. 
Avarice,  self-interest,  fondness  for  temporal  things,  and  all 
other  lusts  of  this  life  which  fill  the  heart,  are  the  buyers 
and  sellers  which  must  be  cast  out  of  this  house  of  God,  con 
secrated  by  baptism  for  the  offering  up  of  prayer  and  adora 
tion  to  him,  and  glorifying  his  name.  He  who,  instead  of 
seeking  the  glory  of  God  by  the  works  of  a  free  and  disin 
terested  charity,  seeks  therein  the  applause  of  men,  is  a 
trader  who  seeks  a  temporal  and  earthly  gain,  and  not  a 
Christian  who  seeks  God,  and  worships  him  in  spirit  and  in 
truth. 

16.  And  would  not  suffer  that  any  man  should  carry  any  vessel 
through  the  temple. 

Let  us  imitate  this  zeal  of  Christ  for  the  sanctity  of  God's 
house.  The  severity  which  he  exercises  against  the  pro- 
faners  of  the  figurative  temple,  is  but  a  shadow  of  that  fury 
with  which  he  will  punish  in  hell  all  those  who  profane  the 
living  temples  by  their  impurities,  their  own  hearts  by  their 
vices,  the  churches  by  their  irreverence  and  impieties,  and 
the  priesthood  of  Christ  by  ambition,  by  the  scandalous  mer 
chandise  of  benefices,  and  by  corruption  of  manners. 

17.  And  he  taught,  saying  unto  them,  Is  it  not  written,  My  house 
shall  be  called  of  all  nations  the  house  of  prayer  ?  but  ye  have  made  it 
a  den  of  thieves. 

The  prelates,  after  Christ's  example,  ought  always  to  join  the 
instruction  of  sinners  with  the  punishment  of  sin.  The  church 
is  the  place  where  the  divine  commerce  of  religion  is  carried 
on  between  God  and  man,  the  band  of  which  is  prayer ;  and 
where  man  ought  to  give  himself  entirely  to  God,  as  God 


488  MARK. 

therein  gives  himself  entirely  to  man.  He  who  does  it  not 
is  a  murderer  of  his  own  soul,  and  a  thief  who  robs  God  of 
his  right.  None  but  the  church  can  «  be  called  of  all  nations 
the  house  of  prayer:"  and  therefore  none  but  that  can  be 
the  house  of  God.  The  more  a  Christian  applies  himself  to 
prayer,  the  more  his  heart  is  the  house  of  God,  in  which 
he  lives  and  does  every  thing  in  his  presence. 

18.  And  the  scribes  and  chief  priests  heard  iV,  and  sought  how  they 
might  destroy  him :  for  they  feared  him,  because  all  the  people  was  as 
tonished  at  his  doctrine. 

Truth  always  makes  a  division  among  men.  Some  think 
of  nothing  but  to  persecute  and  suppress  it,  while  others  ad 
mire,  love,  embrace,  and  practise  it.  It  is  a  dreadful  thing 
to  see  here  who  they  are  who  take  the  resolution  to  destroy 
it,  without  doubt  not  imagining  they  were  doing  it,  but  really 
believing  themselves  on  its  side.  There  are  some  particular 
seasons  in  which  it  is  almost  necessary  for  a  man  to  lie  con 
cealed  in  the  crowd  of  people,  to  prevent  his  having  any  hand 
in  the  persecution  of  truth.  That  which  a  man  is  hindered 
from  doing  against  it  by  nothing  but  fear  alone,  is  already 
done  in  the  heart. 

19.  And  when  even  was  come,  he  went  out  of  the  city.    20.  1[  And  in 
the  morning,  as  they  passed  by,  they  saw  the  fig  tree  dried  up  from  the 
roots. 

Whoever  is  cursed  of  God  for  not  having  performed  good 
works,  is  no  longer  good  for  any  thing  but  to  be  cast  into  the 
fire  as  a  dry  stick.  The  root  of  faith  remains,  during  this 
life,  in  wicked  Christians  who  have  not  the  fruits  of  it ;  but 
after  death  there  is  no  more  faith,  no  more  hope  of  fruit,  the 
root  itself  being  dried  up.  It  is  frequently  dried  up  even  in 
this  life,  when  no  care  is  taken  to  cultivate  it  by  Christian 
vigilance,  and  to  water  it  with  prayer. 

21.  And  Peter  calling  to  remembrance  saith  unto  him,  Master,  be 
hold,  the  fig  tree  which  thou  cursedst  is  withered  away. 

One  of  the  subjects  to  which  holy  persons  apply  them 
selves,  is  to  adore  the  terrible  judgments  of  the  divine  justice 
on  the  wicked,  while  these  only  blaspheme  against  it.  The 
tree  withers  away  because  it  was  cursed ;  but  it  was  cursed 
only  because  it  was  unfruitful:  whereas  when  it  bore  fruit,  it 


CHAPTER  XL  489 

was  the  blessing  of  God  which  made  it  fruitful.  Thus  it  is 
from  the  eternal  benediction  of  God  that  the  fruit  of  good 
works  in  the  elect  does  proceed ;  but  it  is  the  want  of  good 
works  which  is  the  cause  of  his  malediction  upon  the  repro 
bate. 

22.  And  Jesus  answering  saith  unto  them,  Have  faith  in  God.  , 

Let  us  admire  the  efficacy  of  faith  or  trust  in  God,  and  the 
force  of  prayer  which  is  derived  from  it.  That  trust  or  con 
fidence  which  obtains  miracles,  is  neither  wavering  nor  pre 
sumptuous,  neither  inactive  nor  too  forward.  It  is  very  rare 
for  a  man  to  have  a  will  so  closely  united  to  God  as  to  have, 
as  it  were,  a  right  to  be  assured  of  his  without  the  least 
doubt,  when  it  is  useful  or  necessary  for  his  glory ;  but  then 
he  has  need  of  abundance  of  grace,  not  to  fall  from  confi 
dence  into  presumption.  A  slothful  confidence  which  does 
not  pray  with  earnestness,  and  an  eager  faith  which  seems  to 
impose  a  law  on  God,  are  equally  unworthy  to  be  favoured 
with  a  miracle. 

23.  For  verily  I  say  unto  you,  That  whosoever  shall  say  unto  this 
mountain,  Be  thou  removed,  and  be  thou  cast  into  the  sea ;  and  shall 
not  doubt  in  his  heart,  but  shall  believe  that  those  things  which  he  saith 
shall  come  to  pass  ;  he  shall  have  whatsoever  he  saith. 

The  power  of  God  is  ours  when  our  heart  is  entirely  his  by 
a  faith  which  is  lively  and  free  from  all  distrust  or  doubtful 
ness.  This  is  the  fruit  of  that  holy  and  faithful  friendship 
which  the  Holy  Ghost  forms  between  God  and  the  saints,  and 
which  consists  in  desiring  only  the  very  same  things.  No 
thing  is  more  or  less  difficult  in  respect  of  him  who  can 
equally  do  all  things,  and  whom  nothing  is  able  to  resist. 

24.  Therefore  I  say  unto  you,  What  things  soever  ye  desire  when  ye 
pray,  believe  that  ye  receive  them,  and  ye  shall  have  them. 

We  obtain  every  thing  of  a  father,  when  we  address  our 
selves  to  him  with  the  confidence  of  children,  because  then 
love  prays  in  us ;  and  God  can  refuse  nothing  to  that.  God 
promises  every  thing,  without  the  least  exception  or  reserve, 
to  prayer ;  because  the  Holy  Spirit,  who  prays  in  the  saints, 
knows  what  he  is  to  ask  for  them,  and  cannot  possibly  ask 
any  thing  but  what  is  holy.  Since  it  is  the  will  of  God  which, 


490  MARK. 

in  praying  like  Christians,  we  desire  in  and  above  all  things, 
a  Christian  prayer  is  always  heard. 

25.  And  when  ye  stand  praying,  forgive,  if  ye  have  aught  against 
any ;  that  your  Father  also  which  is  in  heaven  may  forgive  you  your 
trespasses. 

He  who  carries  along  with  him  to  his  prayers  a  spirit  of 
dissension,  bitterness,  and  revenge,  brings  back  nothing  but 
his  own  condemnation.  Christ  could  not  possibly  have  more 
plainly  given  us  to  understand  that  it  is  charity  which  must 
pray,  and  that  God  hears  nothing  besides,  than  by  requiring 
this  virtue  of  us  before  all  things,  which  reconciles  us  both 
to  God  and  man.  The  first  grace  and  favour  which  God  con 
fers  on  sinners,  is  the  pardon  and  forgiveness  of  their  sins : 
but  then  this  forgiveness  belongs  only  to  those  who  forgive. 

26.  But  if  ye  do  not  forgive,  neither  will  your  Father  which  is  in 
heaven  forgive  your  trespasses. 

We  must  have  the  heart  of  a  brother  toward  our  neighbour, 
if  we  desire  God  should  have  that  of  a  Father  toward  us. 
If  the  dread  of  being  disinherited  by  such  a  Father,  and  of 
losing  such  an  inheritance,  do  not  move  a  revengeful  person, 
he  never  had  the  least  notion  of  what  it  is  to  possess  God,  or 
what  it  is  to  lose  him.  One  cannot  lose  him  as  a  Father  and 
as  an  inheritance,  without  having  him  for  an  enemy  and  a 
judge.  What  madness  is  it  for  a  man  to  choose  rather  to 
suffer  the  vengeance  of  God  to  all  eternity,  than  to  lay  aside 
his  own,  which  can  neither  last  a  long  time  nor  do  abundance 
of  hurt! 

SECT.  III. — BY  WHAT  AUTHOEITY. 

27.  Tf  And  they  come  again  to  Jerusalem :  and  as  he  was  walking  in 
the  temple,  there  come  to  him  the  chief  priests,  and  the  scribes,  and  the 
elders,     28.  And  say  unto  him,  By  what  authority  doest  thou   these 
things  ?  and  who  gave  thee  this  authority  to  do  these  things  ? 

Those  who  find  themselves  vanquished  by  truth  generally 
endeavour  to  reject  authority.  There  are  no  persons  more 
forward  to  demand  of  others  a  reason  for  their  actions,  than 
those  who  think  they  may  do  every  thing  themselves  without 
control.  Blind  priests  !  who  see  not  the  finger  of  God,  nor 
his  divine  authority  in  the  visible  and  innumerable  miracles 


CHAPTER    XL  491 

of  Christ,  which  plainly  authorize  his  mission  and  his  conduct, 
and  evidently  prove  his  divinity.  Ignorant  scribes !  who 
talk  of  nothing  but  the  Scriptures  and  the  law,  and  yet  do 
not  perceive  in  Christ  the  author  and  the  perfection,  the  end 
and  accomplishment,  the  spirit  and  the  truth  of  the  law,  as 
all  the  Scriptures  declare  him  to  be. 

29.  And  Jesus  answered  and  said  unto  them,  I  will  also  ask  of  you 
one  question,  and  answer  me,  and  I  will  tell  you  by  what  authority  I  do 
these  things.  30.  The  baptism  of  John,  was  it  from  heaven,  or  of  men? 
answer  me.  _ 

An  answer  worthy  of  the  wisdom  of  God !  Had  he  an 
swered  that  his  authority  came  from  God,  he  must  have 
proved  it,  either  by  his  past  miracles,  against  which  their 
malice  had  hardened  them,  or  by  new  ones,  of  which  they 
were  altogether  unworthy,  and  which  they  would  likewise 
have  evaded.  The  shortest  and  surest  way  is  to  force  them 
either  to  acknowledge  the  testimony  given  by  John,  or  to  see 
themselves  reduced  to  a  shameful  silence.  By  obliging  here 
tics  and  irreligious  persons  to  explain  their  own  opinions,  one 
cannot  fail  of  gaining  considerably,  by  the  advantage  they 
will  give  to  the  cause  of  truth,  though  against  their  inclina 
tion. 

31.  And  they  reasoned  with  themselves,  saying,  If  we  shall  say,  From 
heaven ;  he  will  say,  Why  then  did  ye  not  believe  him  ?  32.  But  if  we 
shall  say,  Of  men ;  they  feared  the  people :  for  all  men  counted  John, 
that  he  was  a  prophet  indeed. 

What  shifts  and  evasions  does  the  spirit  of  Adam  seek, 
that  it  may  avoid  yielding  to  the  truth !  When  a  man  can 
no  longer  withstand  the  force  of  it,  but  only  by  insincerity, 
dissimulation,  and  artifice,  he  is  convinced,  but  not  converted. 
Miserable  condition  this !  for  men  to  set  themselves  in  oppo 
sition  to  truth  with  the  greater  obstinacy  the  more  they  know 
it;  and  to  employ  that  very  light  which  reason  receives  from 
truth,  to  defend  themselves  against  the  light  of  truth  itself! 

33.  And  they  answered  and  said  unto  Jesus,  We  cannot  tell.  And 
Jesus  answering  saith  unto  them,  Neither  do  I  tell  you  by  what  author 
ity  I  do  these  things. 

Christ  discovers  not  himself  to  hypocrites.  That  man  is 
altogether  unworthy  of  the  truth  who  seeks  it  only  to  oppose 


492  MARK. 

it.  It  is  to  no  manner  of  purpose  to  dispute  and  reason  with 
those  who  study  only  how  to  ensnare  in  their  discourse,  and 
to  take  advantage  of  every  thing  against  truth.  Such  per 
sons  show  plainly  what  concern  they  have  for  truth,  when 
they  make  use  of  lies  and  forgeries  to  oppress  it.  Humility 
does  not  oblige  any  one  to  give  an  account  of  his  conduct  to 
all  sorts  of  persons,  nor  at  all  times,  nor  in  all  circumstances, 
but  only  to  be  ready  to  do  it  whenever  the  glory  of  God  and 
the  benefit  of  his  neighbour  require  it. 


CHAPTER  XII. 

SECT.  I. — THE   HUSBANDMEN   MURDERERS. — THE   CORNER 
STONE   REJECTED. 

1.  AND  he  began  to  speak  unto  them  by  parables.     A  certain  man 
planted  a  vineyard,  and  set  a  hedge  about  it,  and  digged  a  place  for  the 
winefat,  and  built  a  tower,  and  let  it  out  to  husbandmen,  and  went  into 
a  far  country. 

The  soul,  according  to  one  figurative  sense  of  this  parable, 
is  the  vineyard  of  God.  When  he  created  it,  he  planted  it; 
he  set  a  hedge  about  it,  which  is  that  of  his  commandments. 
The  winepress  is  the  representative  sacrifice  which  causes 
the  blood  of  Christ  to  flow  into  it.  The  tower  is  the  church, 
the  house  of  prayer,  in  which  the  soul,  being  raised  from  the 
earth,  is  secure  from  its  enemies,  and  finds  in  the  word  of 
God  arms  strong  enough  to  overcome  them.  Our  soul  is  not 
our  own;  God,  who  is  the  creator,  is  likewise  the  proprietor 
of  it.  We  hold  it  of  him,  as  it  were  by  lease,  only  that  we 
may  cultivate  it,  and  render  to  him  the  fruits  which  it  is  capa 
ble  of  producing  by  his  grace.  Let  us  take  great  care  that 
we  be  not  found,  either  not  having  any  at  all,  or  claiming  the 
property  of  them  to  ourselves. 

2.  And  at  the  season  he  sent  to  the  husbandmen  a  servant,  that  he 
might  receive  from  the  husbandmen  of  the  fruit  of  the  vineyard.    3.  And 
they  caught  him,  and  beat  him,  and  sent  him  away  empty. 

The  fruit  and  product  of  our  vineyard  is  no  other  than  to 


CHAPTER    XII.  493 

worship  and  serve  him  who  gave  it  us.  and  to  keep  his  com 
mandments  in  resisting  our  evil  inclinations.  It  is  very  just 
that  he  should  receive  of  the  fruit  of  the  vineyard,  since  it 
belongs  to  him,  and  since  he  is  at  all  the  charge  and  expense 
of  the  workmanship  by  his  grace.  The  divine  law,  inspira 
tions,  and  good  motions,  are,  as  it  were,  the  first  servants 
whom  God  sends  to  us,  to  demand  the  fruit  or  product  of  his 
vineyard.  We  abuse  these  when  we  despise  and  reject  good 
thoughts  and  desires,  and  render  them  useless  and  ineffectual, 
instead  of  hearkening  to  and  obeying  them. 

4.  And  again  he  sent  unto  them  another  servant ;  and  at  him  they 
cast  stones,  and  wounded  him  in  the  head,  and  sent  him  away  shame 
fully  handled. 

The  Scripture  is  the  second  servant  sent  from  God  to  re 
ceive  the  fruit  of  his  vineyard.  To  contemn  the  authority 
of  it  through  pride,  not  to  believe  it  through  incredulity,  to 
contradict  and  withstand  the  truths  contained  in  it  out  of  a 
spirit  of  opposition,  to  neglect  the  reading  of  it  through  sloth- 
fulness,  and  not  to  obey  it  through  worldly  and  carnal  affec 
tion,  is  a  most  heinous  offence,  when  it  is  voluntary,  and  in  a 
matter  of  importance.  The  Scripture  is  a  letter  from  our 
heavenly  Father.  We  have  but  little  reverence  for  such  a 
Father,  or  love  for  our  heavenly  country,  when  we  despise, 
neglect,  or  disrespect  the  letters  which  come  to  us  from  thence. 

5.  And  again  he  sent  another ;  and  him  they  killed,  and  many  others ; 
beating  some,  and  killing  some. 

The  labours  of  the  apostles  and  their  successors,  the  ex 
hortations  of  the  pastors,  and  the  examples  of  the  saints,  are 
the  third  servant  sent  by  the  Lord  of  the  vineyard.  It  is  a 
dreadful  thing  to  make  no  use  of  all  these,  to  show  no  grati 
tude  for  them,  to  hate  the  persons  on  the  account  of  the  truth, 
to  despise  or  hate  the  truths  which  they  deliver,  and  to  tram 
ple  them  under  foot :  these  are,  in  the  sight  of  God,  so  many 
outrages  and  murders,  which  will  be  severely  punished.  How 
much  more  heinous  is  it  then  to  persecute  them  ? 

6.  Having  yet  therefore  one  son,  his  well  beloved,  he  sent  him  also 
last  unto  them,  saying,  They  will  reverence  my  son. 

At  length  the  Son  of  God  himself,  as  the  only  Son  of  the 

VOL.  L— 42 


494  MARK. 

Lord  of  the  vineyard,  is  sent  in  the  incarnation  and  in  the 
eucharist,  in  his  name  to  retake  possession  of  our  heart,  which 
is  his  vineyard,  and  to  receive  from  it  the  fruit  of  his  graces. 
We  should  be  very  sensibly  affected  were  but  any  thing  of 
the  like  nature  with  this  parable  to  happen  in  our  sight,  even 
though  a  father  should  send  his  son  only  for  his  own  interest ; 
and  yet  we  are  altogether  insensible  as  to  that  which  faith 
teaches  us  concerning  the  only  Son  of  God,  sent  into  the 
world,  and  humbled  by  his  Father,  purely  for  our  salvation. 
This  ought  to  convince  us  that  our  faith  is  very  weak,  and 
that  our  salvation  is  little  regarded  by  us. 

7.  But  those  husbandmen  said  among  themselves,  This  is  the  heir ; 
come,  let  us  kill  him,  and  the  inheritance  shall  be  ours.  8  And  they 
took  him,  and  killed  him,  and  cast  him  out  of  the  vineyard. 

All  deadly  sins  are  so  many  murders  of  Jesus  Christ.  It 
seems  as  if  sinners  had  conspired  to  kill  him  by  innumerable 
deaths.  The  Jews  killed  him  only  when  he  was  mortal ; 
wicked  Christians  crucify  him  afresh,  even  now  that  he  is 
become  all-glorious  and  immortal.  That  man  renders  himself 
guilty  of  shedding  his  blood,  who,  by  sacrilegious  communions, 
receives  the  representation  of  it  unworthily.  To  sin,  is  to 
renew  his  death,  since  it  was  by  sin  only  that  he  died. 

9.  What  shall  therefore  the  lord  of  the  vineyard  do  ?  he  will  come  and 
destroy  the  husbandmen,  and  will  give  the  vineyard  unto  others. 

The  hour  of  death  and  judgment  is  a  dreadful  hour,  which 
we  do  not  sufficiently  hear.  All  is  lost  to  a  sinner  when  he 
once  leaves  this  world ;  he  has  no  longer  a  right  to  any  thing, 
he  is  not  master  of  any  thing,  no,  not  even  of  his  own  soul, 
which  is  forfeited  to  the  justice  of  God,  and  delivered  up  to 
the  devil  as  the  eternal  executioner  of  that  eternal  justice. 

10.  And  have  ye  not  read  this  scripture ;  The  stone  which  the  builders 
rejected  is  become  the  head  of  the  corner : 

Happy  is  that  person,  who  with  Christ  patiently  bears  the 
contempts,  affronts,  and  persecution  of  sinners  in  this  life : 
for  he  shall  certainly  have  a  share  in  his  exaltation  and  glory. 
Christ  is  to  his  church  a  stone,  which  is  solid  by  his  immor 
tality,  white  by  his  purity:  a  principal  one,  as  being  her 
head ;  a  foundation-stone,  as  author  and  finisher  of  the  faith ; 


CHAPTER   XII.  495 

and  a  corner-stone,  as  being  the  band  and  union  of  all  his 
members.  They  whose  business  it  is  to  build  the  spiritual 
edifice,  are  sometimes  so  unhappy  as  to  reject  the  most  lively 
and  excellent  stones.  But  God  will  certainly  take-  care  to 
reserve  them  their  proper  place,  and  to  put  them  into  the 
building. 

11.  This  was  the  Lord's  doing,  and  it  is  marvellous  in  our  eyes  ? 

It  is  the  joy  of  the  righteous  to  employ  their  minds  with 
admiration  on  the  divine  qualities  of  the  Son  of  God,  on  the 
mysteries  of  his  life,  and  the  wonders  which  he  has  wrought, 
in  order  to  the  redemption  of  mankind,  and  to  the  establish 
ment  of  his  church.  Whoever  has  a  true  relish  of  faith,  finds 
no  manner  of  difficulty  in  depriving  himself  of  the  vain  amuse 
ments  of  this  world  and  of  unprofitable  studies,  that  he  may 
replenish  his  mind  and  heart  with  the  truths  of  religion,  and 
make  the  most  excellent  knowledge  of  Christ  and  his  church 
his  chief  pleasure  and  delight.  "This  is  the  Lord's  doing," 
it  is  his  work,  and  that  which  is  most  worthy  of  him ;  why 
then  should  we  be  so  foolish  as  to  seek  elsewhere  after  some 
thing  which  may  be  more  worthy  of  us  ? 

12.  And  they  sought  to  lay  hold  on  him,  but  feared  the  people ;  for 
they  knew  that  he  had  spoken  the  parable  against  them :  and  they  left 
him,  and  went  their  way. 

The  wicked  think  of  nothing  but  how  to  destroy  Christ 
within  them  by  sin,  whereas  the  saints  seek  him  upon  earth, 
and  adore  him  in  heaven.  It  is  something  to  be  so  wise  as 
to  know  when  truths  are  directed  to  us ;  but  to  make  no  other 
use  of  them  than  to  be  provoked  thereby,  is  the  property  of 
the  reprobate.  God  makes  use  of  human  motives,  of  the  fear 
and  the  other  passions  of  the  wicked,  to  put  a  stop  to  their 
fury,  and  suspend  the  execution  of  their  evil  designs,  until 
the  very  moment  in  which  he  has  determined  to  leave  them 
to  themselves,  and  to  permit  them  to  act  as  they  please.  We 
need  only  open  our  eyes  to  find  sufficient  cause  to  adore  the 
like  conduct  of  God  in  all  places,  at  all  times,  and  on  innu 
merable  occasions. 


496  MARK. 


SECT.  II. — GOD   AND   CESAR. 

13.  T[  And  they  send  unto  him  certain  of  the  Pharisees  and  of  the  He- 
rodians,  to  catch  him  in  his  words. 

The  worldly-minded,  and  the  great  pretenders  to  devotion, 
do  but  too  often  combine  together  against  the  truth.  It  is 
very  common  for  those  who  can  no  longer  hold  out  against 
the  force  of  truth,  to  make  use,  in  order  to  silence  the  de 
fenders  of  it,  of  such  as  have  great  credit  and  reputation  in 
the  world,  either  by  reason  of  their  profession  of  piety,  or  of 
their  authority. 

14.  And  when  they  were  come,  they  say  unto  him,  Master,  we  know 
that  thou  art  true,  and  carest  for  no  man  ;  for  thou  regardest  not  the 
person  of  men,  but  teachest  the  way  of  God  in  truth :  Is  it  lawful  to  give 
tribute  to  Cesar,  or  not?   15.  Shall  we  give,  or  shall  we  not  give? 

The  hypocrisy  of  these  men  causes  them  to  make  use  of 
truth  itself  in  order  to  destroy  it ;  and  truth  makes  use  of 
their  own  words  to  confound  them.  Praise  is  a  very  dan 
gerous  snare.  It  is  a  virtue  to  praise  good  men,  when  it  is 
done  without  any  prejudice  to  truth,  and  when  the  intention 
is  good;  but  it  is  no  other  than  flattery,  when  praise,  though 
ever  so  well-grounded,  is  given  with  an  ill  design.  Generosity 
and  zeal  are  virtues  which  are  essential  in  a  minister  of 
Christ ;  but  for  such  a  one  to  value  himself  on  the  account  of 
his  zeal  and  generosity,  is  a  dangerous  vice,  which  may  spoil 
all  his  other  virtues.  It  is  not  sufficient  for  a  man  "to  teach 
the  way  of  God  in  truth,"  but  he  must  do  it  likewise  in  charity 
and  prudence;  having  a  regard  to  persons,  not  with  respect 
to  the  matter  of  the  truths,  but  to  the  manner  of  speaking 
them. 

But  he,  knowing  their  hypocrisy,  said  unto  them,  Why  tempt  ye  me  ? 
bring  me  a  penny,  that  I  may  see  it.  16.  And  they  brought  it.  And 
he  saith  unto  them,  Whose  is  this  image  and  superscription  ?  And  they 
said  unto  him,  Cesar's.  17.  And  Jesus  answering  said  unto  them,  Ren 
der  to  Cesar  the  things  that  are  Cesar's,  and  to  God  the  things  that  are 
God's.  And  they  marvelled  at  him. 

True  piety  alone  knows  how  to  render  to  God  that  which  is 
due  to  him,  without  refusing  to  princes  what  belongs  to  them. 
It  is  our  duty,  neither  to  forbear  speaking  the  truth  through 


CHAPTER    XII.  497 

fear  of  displeasing  men,  nor  to  speak  it  with  a  design  to  please 
them,  nor  to  have  any  regard  to  the  judgment  they  may  pass 
either  on  our  silence  or  our  freedom,  but  to  regard  only  the 
judgment  of  truth  itself.  The  wicked  do  not  indeed  deserve 
that  truth  should  be  taught  them,  when  they  ask  for  it  out  of 
hypocrisy;  but  truth  deserves  to  have  testimony  given  to  it, 
whenever  its  interest  depends  thereupon.  God  gives  to  the 
upright  in  heart  the  dexterity  to  avoid  the  snares  of  hypo 
crites,  and  to  oblige  even  them  to  be  instrumental  in  pro 
moting  the  cause  of  truth. 

'''  SECT.  III. — THE   RESURRECTION,  AND   ANGELICAL   STATE. 

18.  U"  Then  come  unto  him  the  Sadducees,  which  say  there  is  no  resur 
rection  ;  and  they  asked  him,  saying, 

The  devil  gives  no  truce  or  respite  to  the  Christian,  any 
more  than  his  ministers  did  to  Christ.  When  one  temptation 
does  not  prevail,  he  immediately  raises  up  another.  Let 
watchfulness  and  prayer  keep  us  continually  in  a  readiness  to 
fight  against  this  enemy,  and  to  avoid  his  snares. 

19.  Master,  Moses  wrote  unto  us,  If  a  man's  brother  die,  and  leave 
his  wife  behind  him,  and  leave  no  children,  that  his  brother  should  take 
his  wife,  and  raise  up  seed  unto  his  brother. 

Moses  and  the  prophets,  the  priests  and  the  doctors  of  the 
law,  are  dead,  without  raising  up  any  children  to  God,  hav 
ing  made  only  slaves  by  fear.  Christ  alone  hath  raised  up 
some  to  him,  because  he  brought  with  him  the  spirit  of  adop 
tion,  which  is  the  love  of  God ;  but  still  in  a  greater  number 
after  his  death,  and  by  his  brethren  the  apostles,  who  es 
poused  the  church  in  his  name,  as  his  proxies  and  vicars. 
Would  to  God  that  this  heavenly  spouse  were  given  to  none 
but  the  true  brethren  of  Christ,  who,  by  the  conformity  of 
their  manners  and  conduct  with  his,  and  being  filled  with  his 
zeal  and  spirit,  might  continually  raise  up  children  to  God. 

20.  Now  there  were  seven  brethren :  and  the  first  took  a  wife,  and 
dying  left  no  seed.    21.  And  the  second  took  her,  and  died,  neither  left 
he  any  seed :  and  the  third  likewise.    22.  And  the  seven  had  her,  and 
left  no  seed :  last  of  all  the  woman  died  also. 

Happy  is  she  who  has  but  one  eternal  husband,  who  shall 
never  be  taken  from  her  by  death,  and  who  will  make  her 

42*  2  G 


498  MARK. 

fruitful  in  good  works!  By  such  examples  as  this,  God 
plainly  shows  that  it  is  he  who  gives  fruitfulness ;  and  that, 
without  his  blessing,  every  thing  is  barren.  Such  a  barren 
ness  is  likewise  frequently  the  just  punishment  of  irregular 
desires. 

23.  In  the  resurrection  therefore,  when  they  shall  rise,  whose  wife 
shall  she  be  of  them  ?  for  the  seven  had  her  to  wife. 

How  carnal  are  the  thoughts  of  carnal  men  concerning 
the  life  of  heaven,  and  how  unworthy  of  that  blessed  state ! 
We  must  lose  all  the  ideas  of  whatever  passes  upon  earth,  in 
order  to  frame  one  which  may  at  all  come  near  the  true  na 
ture  of  that  eternal  happiness.  The  creature  shall  belong 
only  to  its  Creator ;  man  shall  live  only  for  his  God.  She 
who,  while  she  was  on  earth,  left  her  father  and  mother  to 
cleave  to  her  husband,  shall  then  leave  both  her  husband  and 
herself,  to  cleave  eternally  to  God  alone. 

24.  And  Jesus  answering  said  unto  them,  Do  ye  not  therefore  err,  be 
cause  ye  know  not  the  Scriptures,  neither  the  power  of  God  ? 

The  carnal  Jews  did  not  know  nor  understand  the  Scrip 
tures,  because  they  comprehended  not  the  spirit  of  them,  but 
explained,  according  to  the  letter  only,  those  spiritual  and 
eternal  promises  which  were  wrapped  up  in  the  types  and 
shadows  of  the  law  as  in  a  veil.  Thus  they  were  far  from 
comprehending  the  nature  of  that  land  of  promise,  which  is 
the  land  of  the  living — of  that  Jerusalem  of  which  God  him 
self  is  the  founder  and  builder — of  that  heavenly  mountain 
where  the  eternal  covenant  of  the  chosen  people  with  their 
God  shall  be  perfected — of  that  glorious  temple  which  is  the 
bosom  of  God  himself — of  that  tabernacle  which  the  Lord 
hath  pitched  and  not  man — of  that  High  Priest  of  good 
things  to  come,  who  is  himself  his  own  altar  and  sacrifice 
with  his  church — and  of  that  promise  which  was  to  be  fully 
accomplished  only  in  heaven,  namely,  That  they  should  be 
the  people,  disciples,  and  children  of  God  ;  and  that  he  would 
be  their  God,  their  Teacher,  and  their  Father.  Let  us,  if  we 
can,  comprehend  the  power  of  God,  and  then  we  shall  easily 
comprehend  how  he  will  fulfil  all  this  in  his  elect. 


CHAPTER    XII.  499 

25.  For  when  they  shall  rise  from  the  dead,  they  neither  marry,  nor 
are  given  in  marriage  ;  but  are  as  the  angels  which  are  in  heaven. 

When  man  entire  shall  be  once  put  into  possession  of  all 
the  rights  belonging  to  the  adoption  of  the  children  of  God, 
he  will  then,  without  losing  any  thing  of  his  nature,  become 
altogether  spiritual  and  heavenly ;  because  the  Holy  Ghost 
will  perfectly  possess  both  his  soul  and  his  body.  Every 
other  alliance  shall  be  annihilated,  when  that  of  the  church 
with  God  shall  be  consummated.  Let  us,  as  much  as  pos 
sibly  we  can,  begin  here  below  the  life  of  angels,  by  purity ; 
by  fidelity,  in  doing  every  thing  as  in  the  presence  of  God ; 
by  charity,  and  by  the  practice  of  all  other  divine  virtues, 
to  the  end  that  we  may  continue  it  in  heaven. 

26.  And  as  touching  the  dead,  that  they  rise ;  have  ye  not  read  in  the 
book  of  Moses,  how  in  the  bush  God   spake  unto  him,  saying,  I  am 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob  ? 
27.  He  is  not  the  God  of  the  dead,  but  the  God  of  the  living :  ye  there 
fore  do  greatly  err. 

God  is  pleased  with  the  remembrance  of  those  whom  he 
has  sanctified,  and  glories  more  in  being  called  the  God  of 
two  or  three  just  persons,  than  the  God  of  heaven  and  earth. 
God  is,  in  a  most  peculiar  manner,  the  God  of  these  patriarchs, 
being  their  proper  good,  their  inheritance,  their  crown,  and 
exceeding  great  reward,  which  they  are  to  possess  in  virtue 
of  his  promises:  Gen.  xv.  1.  He  is  the  supreme  Good,  or 
the  "rewarder  of  them  that  diligently  seek  him,"  (Heb.  xi. 
6 ;)  the  God  for  whom  Abraham  and  his  children  forsook  all 
and  gave  all,  (ver.  8,  17,)  upon  the  prospect  of  the  resurrec 
tion,  (ver.  19,)  and  of  the  reward,  (ver.  20 ;)  the  God  of 
whom  he  expected  something  very  different  from  the  land  of 
Canaan,  in  which  he  only  "  sojourned,  as  in  a  strange  coun 
try,  dwelling  in  tabernacles  with  Isaac  and  Jacob,"  (ver.  9,) 
who  always  looked  upon  themselves  as  "  strangers  and  pil 
grims  on  the  earth,"  (ver.  13,)  desiring  earnestly  that  hea 
venly  country  wherein  "he  hath  prepared  for  them  a  city," 
(ver.  16 ;)  and  it  is  upon  this  account  that  "  he  is  not  ashamed 
to  be  called  their  God." 

Now  God  cannot  be,  in  this  sense,  "the  God  of  the  dead," 
since  he  cannot  be  possessed  by  those  who  are  no  more,  nor 


500  MAR  K. 

be  the  proper  good,  inheritance,  and  reward  of  any  but  "  the 
living." 

Since,  then,  all  these  saints  "died  in  faith,  not  having  re 
ceived"  the  good  things  which  God  had  promised  them  with 
an  oath,  (ver.  13,  39,)  and  since  God  is  faithful,  and  utterly 
incapable  of  failing  in  the  performance  of  his  word  and  pro 
mises,  (chap.  vi.  17,  18,)  there  must  necessarily  be  another 
life,  wherein  the  heirs  of  the  divine  promises  may  receive  the 
effect  of  them,  both  in  their  souls,  by  which  they  are  men, 
and  in  their  bodies,  without  which  they  are  not  such,  in  which 
they  received  these  promises,  and  with  which,  as  the  com 
panions  of  their  labours,  they  served  God.  The  soul,  there 
fore,  must  be  immortal,  and  the  body  must  be  reunited  to 
the  soul  by  the  resurrection,  that  they  may  together  enjoy 
God  as  their  reward,  and  possess  him  as  their  property  and 
inheritance  to  all  eternity. 

SECT.  IV. — THE  LOVE  OF  GOD  AND  OF  OUR  NEIGHBOUR. 

28.  Tf  And  one  of  the  scribes  came,  and  having  heard  them  reasoning 
together,  and  perceiving  that  he  had  answered  them  well,  asked  him, 
Which  is  the  first  commadment  of  all  ? 

Among  a  great  number  of  enemies  to  the  truth,  there  is 
always  found  some  person  who  receives  it  and  profits  thereby. 
God  by  this  gives  some  comfort  to  an  evangelical  preacher. 
One  truth,  established  and  well  rooted  in  the  heart,  produces 
in  it  a  desire  of  knowing  others.  Nothing  is  more  capable 
of  inspiring  men  with  the  love  of  God's  law,  and  of  encourag 
ing  them  to  the  practice  of  it,  than  the  belief  of  another 
life,  and  of  the  resurrection  of  the  dead,  which  supposes  the 
immortality  of  the  soul.  Let  us  often  draw  near  to  Christ 
by  prayer,  and  humbly  beseech  him  to  teach  us  this  "first 
commandment  of  all,"  by  speaking  to  our  heart,  and  en 
graving  it  therein  by  his  Spirit  and  his  grace. 

29.  And  Jesus  answered  him,  The  first  of  all  the  commandments  is, 
Hear,  0  Israel ;  The  Lord  our  God  is  one  Lord : 

Observe  here  in  what  true  religion  does  consist :  in  hear 
ing,  believing,  and  loving  God  without  reserve.  The  unity 
of  God  is  the  foundation  thereof.  Happy  the  people  to  whom 


CHAPTER    XII.  501 

God  made  himself  known,  to  whom  he  taught  his  law  with 
his  own  mouth,  and  to  whom  he  gave  himself,  had  they  but 
known,  served,  and  loved  him  with  all  their  heart!  Happy 
that  man  to  whom  God  has  vouchsafed  to  impart  the  know 
ledge  of  his  name,  and  of  the  Trinity  of  his  persons,  pro 
vided  he  be  faithful  and  grateful,  and  serve  him  as  the  God 
of  his  heart !  Say  unto  my  soul,  0  Lord,  that  thou  art  my 
God,  and  my  only  God :  but  speak  it  as  God,  at  the  same 
time  taking  full  possession  of  my  heart,  as  the  sole  Lord  and 
Master  of  it! 

30.  And  thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy  strength :  this  is 
the  first  commandment. 

God  will  be  loved  in  truth  and  with  all  the  heart ;  and  they 
know  not  what  it  is  to  love  God  who  suffer  themselves  to  be 
taken  up  with  any  thing  whatever  which  may  drive  away,  di 
minish,  or  divert  that  love  which  is  due  to  him.  It  is  by  lov 
ing  God  that  we  serve  and  worship  him  in  this  life ;  it  is  by 
the  same  that  we  find  and  possess  him  in  the  other  :  and  as 
we  cannot  possess  him  but  with  all  our  heart,  so  we  must  also 
love  him  with  all  our  heart.  It  is  love  which  gives  motion 
to  the  heart,  which  inclines  the  soul  as  its  bias,  which  fills 
the  mind  with  thoughts,  and  which  takes  up  and  employs 
our  whole  strength.  To  the  end,  therefore,  that  all  our 
motions,  inclinations,  thoughts,  and  strength  may  be  di 
rected  to  God,  it  is  necessary  that  our  whole  love  be  the  love 
of  God. 

31  And  the  second  is  like,  namely  this,  Thou  shalt  love  thy  neighbour 
as  thyself.  There  is  none  other  commandment  greater  than  these. 

It  is  a  duty  to  love  our  neighbour,  if  not  as  much  as  our 
selves,  at  least  in  the  same  rank  wherein  we  ought  to  love 
ourselves,  desiring  for  him  an  exemption  from  the  same  evils, 
the  enjoyment  of  the  same  good  things,  and,  above  all,  of  the 
sovereign,  unchangeable,  and  eternal  Good.  There  is  no  true 
love  of  our  neighbour  but  the  Christian  love,  which  desires 
that  he  may  enjoy  God :  for  that  alone  can  be  true  which  de 
sires  for  him  the  possession  of  that  good  which  only  can 
make  him  happy. 


502  MARK. 

32.  And  the  scribe  said  unto  him,  "Well,  Master,  thou  hast  said  the 
truth :  for  there  is  one  God  ;  and  there  is  none  other  but  he : 

One  only  God  requires  one  heart  and  one  love.  The  sacri 
fice  of  faith  and  charity  is  the  only  sacrifice  which  can  be 
worthy  of  God.  Love  in  this  life  is  an  inclination  whereby 
the  creature  seeks  its  chiefest  good ;  as  love  in  the  other  is 
that  complacency  whereby  it  rests  in  the  enjoyment  of  that 
good.  No  other  deserves  in  the  least  to  be  sought,  except 
that  alone  in  which  we  are  to  rest  eternally  as  in  the  fountain 
of  all  good. 

33.  And  to  love  him  with  all  the  heart,  and  with  all  the  understand 
ing,  and  with  all  the  soul,  and  with  all  the  strength,  and  to  love  his 
neighbour  as  himself,  is  more  than  all  whole  burnt  offerings  and  sacri 
fices. 

How  great  is  the  goodness  of  God,  to  require  nothing  of  us 
but  our  heart,  devoted  to  him  by  love,  and  to  give  us  even 
that  which  he  requires !  Who,  after  this,  can  desire  to  free 
himself  from  so  amiable  an  obligation  ?  Our  sacrifice  is 
within  ourselves :  that  which  God  requires  of  us  is  not  a  vic 
tim  of  a  different  nature,  but  our  own  heart,  which  he  would 
have  us  sacrifice  to  him  by  evangelical  self-denial,  mortifica 
tion,  and  the  fire  of  charity.  No  sacrifice  can  please  God 
without  this,  and  this  alone  can  please  him  without  any 
other. 

34.  And  when  Jesus  saw  that  he  answered  discreetly,  he  said  unto 
him,  Thou  art  not  far  from  the  kingdom  of  God.     And  no  man  after 
that  durst  ask  him  any  question. 

To  love  and  to  assert  the  truth  when  an  occasion  offers,  is 
oftentimes  a  considerable  step  toward  salvation.  It  is  a  great 
matter  for  a  man  to  know  his  duty,  and  to  be  convinced  of 
the  obligations  under  which  he  lies ;  but  this  does  not  imme 
diately  bring  him  to  the  kingdom  of  God.  «  God  is  love ; 
and  he  who  dwelleth  in  love  dwelleth  in  God,  and  God 
dwelleth  in  him,"  and  lives  and  reigns  in  him  by  his  Spirit. 
A  silence  of  assent  and  submission,  is  a  silence  useful  to  sal 
vation  ;  but  a  silence  of  weakness  and  obstinacy,  is  the  con 
demnation  of  the  enemies  of  the  truth. 


CHAPTER   XII.  503 


SECT.  V. — CHRIST    THE    LORD    OF    DAVID. — PROUD    TEACHERS. 

35.  T[  And  Jesus  answered  and  said,  while  he  taught  in  the  temple, 
How  say  the  scribes  that  Christ  is  the  son  of  David?  36.  For  David 
himself  said  by  the  Holy  Ghost,  The  LORD  said  to  my  Lord,  Sit  thou  on 
my  right  hand,  till  I  make  thine  enemies  thy  footstool. 

Faith  alone,  which  knows  what  Christ  is  by  his  divine  na 
ture,  and  what  he  is  become  by  his  mercy,  knows  how  to  re 
concile  the  seeming  contradictions  which  are  in  this  divine 
compound,  God-man :  son  of  David,  by  his  birth  according  to 
the  flesh ;  and  Lord  of  David,  by  his  eternal  birth  in  God  his 
Father,  as  also  by  the  rights  of  his  third  birth,  namely,  his 
resurrection,  which  placed  him  at  the  right  hand  of  his 
Father.  Now  is  the  time  in  which  we  must  choose  where  we 
will  be  to  all  eternity;  either  under  his  feet  as  rebellious 
slaves,  subdued  by  his  power  and  subjected  to  his  justice,  or 
in  his  body  as  faithful  members,  sanctified  by  his  Spirit,  and 
obedient  to  their  head.  Let  us  make  our  choice — there  is  no 
time  to  be  lost. 

37.  David  therefore  himself  calleth  him  Lord ;  and  whence  is  he  then 
his  son  ?     And  the  common  people  heard  him  gladly. 

The  relish  of  God's  word  is  much  greater  in  those  who 
abound  in  simplicity  and  faith,  than  in  those  who  have  a 
large  stock  of  wit  and  learning.  It  is  necessary  for  us  to 
love  the  truth  if  we  would  rejoice  in  seeing  it  triumph ;  but 
to  love  it  as  we  ought,  we  must  love  nothing  which  it  con 
demns,  and  every  thing  which  it  commands. 

38.  ^[  And  he  said  unto  them  in  his  doctrine,  Beware  of  the  scribes, 
which  love  to  go  in  long  clothing,  and  love  salutations  in  the  marketr 
places,     39.  And  the  chief  seats  in  the  synagogues,  and  the  uppermost 
rooms  at  feasts :     40.  Which  devour  widows'  houses,  and  for  a  pretence 
make  long  prayers :  these  shall  receive  greater  damnation. 

Hypocritical  teachers  and  directors  of  the  conscience,  are 
those  of  whom  we  ought  to  have  the  greatest  distrust.  We 
may  discover  them  by  the  following  marks:  (1.)  When  we 
observe  that  they  seek  to  distinguish  themselves  by  external 
singularities.  (2.)  When  they  love  every  thing  which  may 
gain  them  esteem.  (3.)  When  they  desire  to  have  the  pre 
ference  before  others  in  matters  of  religion.  (4.)  When  they 


504  MAR  K. 

love  to  be  distinguished  in  public  assemblies.  (5.)  When  they 
endeavour  to  draw  all  the  wealth  they  can  from  the  women 
under  their  care.  (6.)  When  they  affect  to  appear  as  men 
who  have  the  gift  of  prayer.  What  a  sad  misfortune  is  it, 
that  men  should  live  like  Pharisees  under  the  gospel,  and 
mix  hypocrisy  with  a  religion  which  ought  to  be  nothing  but 
spirit  and  truth!  There  is  no  person  indeed  in  the  world 
but  either  seeks  a  false  glory,  or  is  not  altogether  insensible 
thereto ;  because  there  is  none  who  has  not  some  degree  of 
pride ;  but  there  are  known  hypocrites,  and  there  is  a  pride 
full  of  artifice  and  design,  which  must  not  be  gently  treated. 
There  is  nothing  so  directly  opposite  to  that  chaste  and  sin 
cere  love  which  we  owe  to  God,  as  this  unjust  desire  of  dis 
tinction  and  preference. 

SECT.  VI. — THE    WIDOW    WHO    CAST    INTO    THE   TREASURY  OP 
HER   WANT. 

41.  T[  And  Jesus  sat  over  against  the  treasury,  and  beheld  how  the 
people  cast  money  into  the  treasury:  and  many  that  were  rich  cast  in 
much.  42.  And  there  came  a  certain  poor  widow,  and  she  threw  in  two 
mites,  which  make  a  farthing. 

The  notice  which  Christ  takes  of  these  offerings  gives  us 
to  understand,  that  God  judges  even  at  present  of  all  the 
alms  which  are  given  by  men,  but  that  he  does  not  judge  of 
them  as  men  do.  They  are  not  the  rich  upon  whom  Christ 
fixes  his  eyes ;  but  it  was  only  for  the  sake  of  this  poor  widow 
that  he  came  hither,  and  sat,  and  beheld  the  rich  and  their 
offerings.  It  is  of  little  consequence  to  this  poor  woman,  to 
be  either  neglected  or  despised  by  everybody,  while  the  rich 
are  respected,  and  their  liberality  admired ;  the  approbation 
of  Christ  alone  is  of  more  advantage  to  her  than  every  thing 
in  the  world,  and  supplies  the  want  of  every  thing  besides. 

43.  And  he  called  unto  Mm  his  disciples,  and  saith  unto  them,  Verily 
I  say  unto  you,  That  this  poor  widow  hath  cast  more  in,  than  all  they 
which  have  cast  into  the  treasury : 

It  is  of  importance  that  prelates  and  ecclesiastical  persons 
should  know  perfectly  how  to  value  good  works,  and  to  judge 
of  them,  not  as  the  world,  but  as  God  judges.  It  is  for  this 
very  purpose,  that  Christ  expressly  calls  the  apostles,  and 


CHAPTER  XIII.  505 

makes  them  come  to  behold  this  sight.  He  who  equally  sees 
the  hand  and  the  heart,  judges  of  the  former  only  by  the 
latter.  It  is  matter  of  great  consolation  for  the  poor,  to  be 
able  to  give  even  more  than  the  rich,  and  to  surpass  them  in 
liberality. 

44.  For  all  they  did  cast  in  of  their  abundance ;  but  she  of  her  want 
did  cast  in  all  that  she  had,  even  all  her  living. 

One  single  farthing,  given  by  a  person  in  want,  and  with 
a  free  heart,  is  more,  in  the  sight  of  God,  than  millions  given 
by  the  rich,  and  with  a  heart  not  truly  Christian.  We  give 
the  more  the  less  we  reserve  to  ourselves  in  proportion  to 
what  we  give.  Never  did  any  king  come  near  the  liberality 
of  this  poor  widow,  who  reserves  nothing  for  herself.  This 
alms  has  enough  in  it  to  humble  both  the  rich,  who  by  reason 
of  covetousness,  give  but  little,  and  the  poor,  who  through  a 
distrust  of  Providence,  give  nothing  at  all. 


CHAPTER  XIII. 

SECT.  I. — THE  DESTRUCTION  OP  JERUSALEM FALSE  PROPHETS. 

1.  AND  as  he  went  out  of  the  temple,  one  of  his  disciples  saith  unto 
him,  Master,  see  what  manner  of  stones  and  what  buildings  are  here! 

The  world  admires  a  stately  and  magnificent  temple ;  but 
the  temple  which  attracts  the  eyes  and  the  heart  of  Christ, 
as  worthy  of  God  and  framed  by  his  Spirit,  is  a  heart  which 
resembles  that  of  this  poor  widow,  a  heart  consecrated  by 
charity,  wherein  God  makes  his  abode,  and  in  which  this  vir 
tue  worships  him,  sacrifices  itself  to  him,  mourns  continually 
in  his  presence,  and  there  feeds  upon  his  divine  word. 

2.  And  Jesus  answering  said  unto  him,  Seest  thou  these  great  build 
ings?  there  shall  not  be  left  one  stone  upon  another,  that  shall  not  be 
thrown  down. 

Christ  bears  with  the  simplicity  of  his  disciples,  who  would 
have  him  admire  a  temple  of  which  he  was  himself  the  model, 
and  which  was  only  a  figure  of  his  body :  but  he  makes  use 
of  this  simplicity  to  instruct  them,  to  take  off  their  minds 

VOL.  L-43 


506  MARK. 

from  this  visible  temple,  and  to  give  them  a  foresight  of  that 
justice  which  he  was  to  exercise  upon  this  building,  on  the 
account  of  the  Jews.  Nothing  of  that  which  is  to  be  destroyed 
is  worthy  to  be  the  true  temple  of  God.  It  is  in  a  poor  and 
humble  heart  that  he  delights  to  dwell.  Happy  that,  in 
which  God  alone  is  adored  and  loved ! 

3.  And  as  he  sat  upon  the  mount  of  Olives,  over  against  the  temple, 
Peter  and  James  and  John  and  Andrew  asked  him  privately,  4.  Tell 
us,  when  shall  these  things  be?  and  what  shall  be  the  sign  when  all  these 
things  shall  be  fulfilled  ? 

Christ  gives  occasion  to  the  apostles  to  pass  from  a  vain 
and  unprofitable  curiosity  to  one  which  is  holy  and  of  great 
advantage.  Let  us  study  to  imitate  him  on  proper  occasions. 
Those  who  are  commissioned  to  proclaim  to  the  world  the 
judgments  of  God  and  the  miseries  to  come,  may  seek  after 
the  knowledge  and  the  signs  of  them  with  success,  not  in  the 
stars,  nor  in  vain  predictions,  but  in  the  Scriptures. 

5.  And  Jesus  answering  them  began  to  say,  Take  heed  lest  any  man 
deceive  you:  6.  For  many  shall  come  in  my  name,  saying,  I  am  Christ; 
and  shall  deceive  many. 

A  great  number  of  deceivers  is  one  of  the  signs  of  the  end 
of  the  world.  It  is  a  terrible  judgment  upon  men,  for  them 
to  believe  that  they  are  consulting  a  man  of  God  who  may 
instruct  them,  while  they  are  consulting  only  a  seducer  who 
deceives  them.  Let  us  beg  of  God  to  preserve  us  from  it.  The 
expectation  of  new  and  extraordinary  things  is  an  occasion 
of  which  the  devil  generally  makes  an  ill  use  in  order  to  de 
ceive  men.  An  author  of  heresy  or  schism,  an  usurper  of 
Christ's  authority,  a  minister  without  mission, — these  are  all 
so  many  false  Christs,  whom  we  must  carefully  avoid  as  so 
many  seducers. 

SECT.    II. — PERSECUTIONS. — THE    ASSISTANCE    OF    THE    HOLY 
GHOST. — PERSEVERANCE. 

7.  And  when  ye  shall  hear  of  wars  and  rumours  of  wars,  be  ye  not 
troubled  :  for  such  things  must  needs  be  ;  but  the  end  shall  not  be  yet. 

That  person  well  deserves  to  be  envied,  who,  amid  the 
most  tempestuous  troubles  of  this  world,  lives  in  a  profound 
calm,  as  a  citizen  of  another  world  raised  above  this.  When 


CHAPTER   XIII.  507 

a  man  once  thoroughly  knows  this  present  world,  what  its 
spirit  is,  and  what  the  end  of  it  is  to  be,  he  is  prepared  for 
all  events,  and  is  troubled  at  nothing.  We  do  not  sufficiently 
consider  all  the  commotions  of  empires,  and  wars  of  nations, 
as  being  in  the  hand  of  God,  and  making  part  of  his  judg 
ments.  All  these  things  must  needs  come  to  pass,  but  wo 
unto  those  by  whom  they  come  ! 

8.  For  nation  shall  rise  against  nation,  and  kingdom  against  kingdom: 
and  there  shall  be  earthquakes  in  divers  places,  and  there  shall  be  fa 
mines  and  troubles :  these  are  the  beginnings  of  sorrows. 

All  the  afflictions  and  miseries  of  this  life  are  but  the  be 
ginning  of  hell  to  the  wicked,  but  -to  the  elect  they  are  a 
purification.  To  the  former  they  are  the  occasion  of  new 
sins ;  to  the  latter,  they  are,  as  it  were,  a  glass,  which  repre 
sents  to  them  their  rebellion  against  God,  the  insurrection  of 
their  passions,  their  immoderate  fears  of  the  evils  of  this  life, 
their  vain  hopes,  and  their  hunger  after  its  false  enjoyments; 
and  at  the  same  time,  a  means  of  making  some  little  amends 
for  all  these  disorders  by  repentance  and  mortification. 

9.  T[  But  take  heed  to  yourselves :  for  they  shall  deliver  you  up  to  coun 
cils  ;  and  in  the  synagogues  ye  shall  be  beaten  :  and  ye  shall  be  brought 
before  rulers  and  kings  for  my  sake,  for  a  testimony  against  them. 

Let  us  take  heed  to  ourselves,  not  that  we  may  avoid  per 
secution  and  disgrace  from  men,  for  this  is  the  lot  of  the  true 
disciples  and  ministers  of  Christ ;  but  that  we  may  receive 
them  like  Christians,  and  in  the  spirit  of  our  Master.  The 
true  way  to  secure  ourselves  from  the  terrors  of  God's  judg 
ments,  is  to  be  little  concerned  at  the  judgment  and  anger  of 
men,  and  to  bear  testimony  to  Christ  by  our  words  and  ac 
tions,  without  any  dreadful  apprehensions  of  what  we  may 
suffer  on  that  account. 

10.  And  the  gospel  must  first  be  published  among  all  nations. 

The  faith  is  universal  as  well  as  the  church :  they  have 
an  equal  extent,  and  the  one  cannot  be  without  the  other : 
the  faith  being  the  foundation  of  the  church,  and  the  church 
being  the  house,  the  pillar,  and  support  of  the  faith.  That 
doctrine  and  that  church  which,  from  the  beginning,  and 
even  at  this  present  time  were  and  are  preached  by  the 


508  MARK. 

apostles  or  their  successors,  are  the  only  evangelical  doctrine, 
and  the  only  true  church  of  Christ. 

11.  But  when  they  shall  lead  you,  and  deliver  you  up,  take  no  thought 
beforehand  what  ye  shall  speak,  neither  do  ye  premeditate :  but  whatso 
ever  shall  be  given  you  in  that  hour,  that  speak  ye :  for  it  is  not  ye  that 
speak,  but  the  Holy  Ghost. 

It  is  God  who  speaks  in  the  martyrs  and  confessors.  A 
forecast  which  is  too  cautious,  and  proceeds  from  human 
weakness,  often  renders  us  unworthy  of  that  which  God 
would  otherwise  perform  in  us.  How  good  is  it  to  resign  our 
selves  up  entirely  to  his  Spirit,  avoiding  equally  presumption 
and  negligence !  The  JHoly  Ghost  does  in  us  whatever  he 
enables  us  to  do ;  and  is,  at  that  time,  the  principle  and 
author  of  our  words,  desires,  and  good  works.  So  that  every 
good  action,  every  good  inclination  of  the  will,  and  every 
good  use  of  the  tongue,  ought  to  be  attributed  to  the  Holy 
Spirit !  Not  that  each  of  these  is  not  also  a  free  act  of  the 
will  of  man,  but  because  it  is  grace  alone  which  is  the  prin 
cipal  cause,  which  goes  before,  excites,  heals,  applies,  and 
puts  the  will  in  motion. 

12.  Now  the  brother  shall  betray  the  brother  to  death,  and  the  father 
the  son ;  and  children  shall  rise  up  against  their  parents,  and  shall  cause 
them  to  be  put  to  death. 

Faith  gives  us  as  many  fathers,  children,  brethren,  and  sis 
ters  as  there  are  Christians;  infidelity  changes  even  those 
whom  nature  has  given  us  into  enemies,  betrayers,  and  exe 
cutioners.  But  all  this  does  not  affect  him  to  whom  God  is 
all  things.  The  temptation  the  most  dangerous,  and  most 
sensible  to  nature,  is  that  which  arises  from  our  kindred  and 
relations ;  but  it  is  in  this  very  thing  that  the  triumph  of 
grace  appears  more  illustrious,  in  breaking  the  strongest  and 
dearest  ties,  in  order  to  unite  us  entirely  to  God  alone. 

13.  And  ye  shall  be  hated  of  all  men  for  my  name's  sake :  but  he  that 
shall  endure  unto  the  end,  the  same  shall  be  saved. 

Faith  and  charity  join  us  in  the  closest  union  with  strangers 
and  the  most  barbarous  people ;  infidelity  and  hatred  break 
even  the  strictest  ties  of  nature.  Happy  is  that  person  who 
is  hated  for  the  sake  either  of  the  truth  which  he  maintains, 


CHAPTER    XIII.  509 

or  of  the  virtue  which  he  practises,  and  does  not  grow  at  all 
weary  of  being  so !  His  cause  is  the  cause  of  God.  And 
what  greater  honour  and  happiness  can  we  possibly  have,  than 
to  be  joined  in  the  same  cause  with  our  Judge,  who  is  at  the 
same  time  the  Holy  One  and  the  Almighty !  Lord,  it  is  thy 
own  cause ;  but  who  could  ever  support  and  maintain  it,  if 
thy  grace  did  not  support  him,  and  that  to  the  end ! 

SECT.  III. — THE   ABOMINATION   IN   THE   HOLY   PLACE. — 
FLIGHT. — EXTREME   EVILS. 

14.  fl  But  when  ye  shall  see  the  abomination  of  desolation,  spoken  of 
by  Daniel  the  prophet,  standing  where  it  ought  not,  (let  him  that  readeth 
understand,)  then  let  them  that  be  in  Judea  flee  to  the  mountains : 

We  have  reason  to  fear  that  the  wrath  of  God  is  ready  to 
fall  upon  a  people,  when  we  see  the  abomination  of  error, 
sacrilege,  and  impiety,  and  the  profanation  of  holy  things, 
reign  among  them.  In  times  of  the  divine  displeasure,  the 
most  secure  and  beneficial  flight,  is  to  fly  from  the  corruption 
of  the  world,  and  to  depart  from  its  maxims  and  manners. 
In  public  calamities,  the  generality  of  people  think  how  to 
save  their  goods  and  their  lives ;  but  few  consider  how  they 
may  save  their  souls ;  the  reason  is,  because  men  reflect  more 
upon  the  calamities  themselves,  than  upon  the  sins  which 

have  drawn  them  down. 
• 

15.  And  let  him  that  is  on  the  housetop  not  go  down  into  the  house, 
neither  enter  therein,  to  take  any  thing  out  of  his  house :    16.  And  let 
him  that  is  in  the  field  not  turn  back  again  for  to  take  up  his  garment. 

There  is  no  time,  which  is  not  a  time  of  abomination  and 
desolation;  since  sin,  which  is  the  greatest  of  all,  never  ceases 
to  lay  waste  the  world.  Happy  that  person,  who,  during  this 
life,  is  either  on  the  housetop,  by  having  embraced  the  state 
of  evangelical  perfection,  or  in  the  field,  by  a  laborious  and 
penitential  life.  It  is  a  great  folly  in  either  of  them,  to  go 
down,  or  to  turn  back,  in  order  to  take  up  that  which  they  have 
quitted,  and  to  enter  again  into  the  conversation  of  the  world. 

17.  But  wo  to  them  that  are  with  child,  and  to  them  that  give  suck  in 
those  days  ! 

Unhappy  that  fruitfulness  which  produces  nothing  but 
miserable  wretches !  Happy  those  women  who  have  chosen 

43* 


510  MARK. 

the  part  to  have  nothing  to  do  in  the  world,  but  only  to  secure 
the  salvation  of  their  souls,  and,  like  wise  virgins,  to  keep 
themselves  always  in  a  readiness  to  trim  their  lamps !  It  is 
a  very  great  misfortune,  at  the  hour  of  death,  either  to  find 
the  heart  only  big  with  good  desires,  or  to  see  only  some 
small  beginnings  of  good  works,  as  yet  feeble  and  imperfect. 
To  be  able  to  abide  the  wrath  of  God,  we  must  have  [faith  in 
the  Lord  Jesus  Christ,  and]  works,  and  those  such  as  are  ani 
mated  and  strengthened  by  charity. 

18.  And  pray  ye  that  your  flight  be  not  in  the  winter. 

How  late  is  it,  to  begin  our  flight  from  the  world  and  sin 
in  the  winter  of  old  age  and  death !  In  the  winter  the  days 
are  short,  the  ways  bad,  the  season  rainy,  the  night  comes 
on  before  we  are  aware,  and  we  meet  with  a  thousand  impedi 
ments  and  hinderances  of  flight  and  travelling:  these  are  a 
lively  representation  of  those  hinderances  of  salvation  which 
men  find  at  the  end  of  their  lives.  The  grace  to  prevent 
them  by  a  speedy  conversion  is  obtained  only  by  prayer. 

19.  For  in  those  days  shall  be  affliction,  such  as  was  not  from  the 
beginning  of  the  creation  which  God  created  unto  this  time,  neither 
shall  be. 

There  is  nothing  so  dreadful  as  that  which  passes,  at  the 
end  of  life,  in  a  soul  which  has  never  thought  of  disengaging 
and  weaning  itself  from  the  world.  What  affliction  or  misery 
can  equal  that  of  a  Christian,  who  can  then  find  nothing  in 
his  whole  life,  from  the  beginning  to  the  end  thereof,  but  what 
must  render  him  unworthy  of  mercy !  But  the  greatest  of  all 
miseries  would  be  to  despair  of  this  mercy,  and  not  to  have 
recourse  to  it. 

20.  And  except  that  the  Lord  had  shortened  those  days,  no  flesh  should 
be  saved :  but  for  the  elect's  sake,  whom  he  hath  chosen,  he  hath  short 
ened  the  days. 

Time  is  designed  only  to  be  subservient  to  the  eternity  of 
the  elect — every  thing  is  for  them.  God  measures  the  days 
of  their  life  by  the  election  which  he  has  made  of  them  for 
heaven ;  and  he  often  shortens  them,  lest  they  should  be  cor 
rupted  by  the  wickedness  of  the  world.  If  God  did  not  put 


CHAPTER    XIII.  511 

a  stop  to  the  malicious  designs  of  the  devil  against  them,  how 
could  they  possibly  escape  his  fury  ?  We  shall  never  know, 
until  we  come  to  heaven,  either  the  number  or  the  nature  of 
those  temptations  from  which  God  has  delivered  us,  both 
during  our  life,  and  at  the  approach  of  death. 

SECT.  IV. — FALSE   CHRISTS. — THE   ELECT   ALMOST   SEDUCED. — 
THE   COMING   OF   CHRIST. 

21.  And  then  if  any  man  shall  say  to  you,  Lo,  here  is  Christ ;  or,  lo, 
he  is  there ;  believe  him  not : 

How  apprehensive  ought  we  to  be,  lest  we  should  take  a 
false  Christ  for  the  true,  error  for  truth,  and  a  corrupt  mo 
rality  for  the  gospel  of  Jesus  Christ!  We  must  persevere  to 
the  very  end  in  the  way  of  the  gospel,  wherein  God  has  been 
pleased  to  set  us.  It  is  a  very  great  misfortune  to  wander  at 
the  end  of  our  days,  and  to  fall  into  the  ways  of  delusion, 
under  pretence  of  greater  perfection,  more  elevated  con 
templation,  or  the  like. 

22.  For  false  Christs  and  false  prophets  shall  rise,  and  shall  shew  signs 
and  wonders,  to  seduce,  if  it  were  possible,  even  the  elect. 

God  himself  directs  his  elect  when  they  fall  into  the  hands 
of  a  seducer,  or  else  by  his  goodness  soon  removes  them  from 
him.  The  religion  of  Jesus  Christ  being  confirmed  by  so 
many  undoubted  miracles,  it  is  the  greatest  folly  imaginable 
to  hearken  to  those  who  would  dissuade  us  from  acknowledg 
ing  him  to  be  the  true  Christ,  although  they  should  show  even 
signs  and  wonders.  The  unity  of  Christ  is  to  Christians  the 
same  thing  which  the  unity  of  God  was  to  the  Jews,  who  were 
expressly  forbidden  to  hearken  to  any  who  should  seek  to 
turn  them  away  from  the  worship  of  the  true  God,  which  had 
been  established  by  so  many  miraculous  works,  even  though 
they  should  perform  such  things  as  might  otherwise  justly 
make  them  pass  for  prophets.  Deut.  xiii. 

23.  But  take  ye  heed :  behold,  I  have  foretold  you  all  things. 

The  word  of  Christ  ought  to  render  us  watchful,  humble, 
and  perseverant  in  prayer.  It  is  a  very  great  piece  of  infi 
delity,  not  to  profit  by  the  warnings  and  admonitions  of 


512  MARK. 

Christ,  so  as  to  take  particular  heed  of  the  dangers  which  he 
points  out  to  us,  and  to  exercise  a  Christian  vigilance  in  rela 
tion  to  ourselves  and  to  our  duties.  He  has  foretold  us  all 
things,  and  it  can  be  only  our  own  fault  and  negligence  if  we 
are  surprised  by  seducers,  or  drawn  aside  into  errors.  To  be 
so,  is  the  punishment  either  of  curiosity,  or  of  pride  and  pre 
sumption,  or  of  forgetfulness  as  to  religious  duties,  and  es 
pecially  prayer,  or  of  neglect  in  the  sacred  study  of  the 
Scriptures. 

24.  fl  But  in  those  days,  after  that  tribulation,  the  sun  shall  be  dark 
ened,  and  the  moon  shall  not  give  her  light, 

There  will  be  nothing  but  darkness  for  impenitent  sinners 
at  the  time  of  death  and  judgment.  That  is  the  time  of  afflic 
tion  for  every  one  who  has  given  up  his  heart  to  the  world, 
or  to  error.  His  faith,  which  he  abandoned  during  his  life, 
frequently  in  its  turn  abandons  him.  He  loses  sight  of  Christ, 
the  church  disappears  before  his  eyes,  and  he  no  longer  re 
ceives  any  light,  either  from  this  sun  or  this  moon  of  the  new 
world. 

25.  And  the  stars  of  heaven  shall  fall,  and  the  powers  that  are  in  hea 
ven  shall  be  shaken. 

There  is  nothing  so  dreadful  to  the  wicked  as  the  coming 
of  Christ  in  his  anger,  at  the  hour  of  death.  They  see  all 
things  perishing  as  to  themselves  here  below,  and  no  hopes 
of  succour  from  above.  Those  natural  lights,  with  which  they 
pleased  themselves  so  much  are  now  become  nothing  but  dark 
ness  to  them ;  and  they  see  that  the  power  and  strength  on 
which  they  relied,  are  no  other  than  weakness  itself. 

26.  And  then  shall  they  see  the  Son  of  man  coming  in  the  clouds  with 
great  power  and  glory. 

There  is  nothing  so  worthy  of  Jesus  Christ  as  that  day  of 
his  power  and  glory :  there  is  nothing  so  dreadful  to  a  sinner 
who  has  laboured  only  to  deserve  his  wrath.  To  such  a  per 
son,  the  day  of  his  death  is  this  terrible  day  of  the  Lord.  At 
that  time  the  devil  leaves  him  no  more  faith  than  just  enough 
to  foresee  the  rigour  of  the  divine  judgment,  and  all  these 
preparations  for  the  day  of  vengeance. 


CHAPTER  XIII.  513 

27.  And  then  shall  he  send  his  angels,  and  shall  gather  together  his 
elect  from  the  four  winds,  from  the  uttermost  part  of  the  earth  to  the 
uttermost  part  of  heaven. 

0  desirable  day  for  the  elect !  0  happy  reunion,  so  long 
expected,  by  which  Christ  will  gather  them  together,  and 
join  them  in  the  unity  of  his  body,  his  Spirit,  and  his  glory! 
The  wicked  shall  see  nothing  of  this  but  what  shall  grieve 
and  afflict  them,  and  cause  them,  at  the  sight  of  the  happi 
ness  of  the  elect,  to  say  within  themselves,  "We  fools 
accounted  their  life  madness,  and  their  end  to  be  without 
honour ;  how  are  they  numbered  among  the  children  of  God, 
and  their  lot  is  among  the  saints !" 

28.  Now  learn  a  parable  of  the  fig  tree :  When  her  branch  is  yet  ten 
der,  and  putteth  forth  leaves,  ye  know  that  summer  is  near  :     29.  So  ye 
in  like  manner,  when  ye  shall  see  these  things  come  to  pass,  know  that 
it  is  nigh,  even  at  the  doors. 

What  man  is  there  who  has  any  assurance  that  the  time 
of  his  appearance  before  God,  in  order  to  be  judged,  is  not 
as  near  at  hand  as  that  of  summer  is,  when  the  fig  tree  put 
teth  forth  leaves  ?  We  often  depend  upon  a  long  life ;  where 
as  life  is  but,  as  it  were,  a  leaf  ready  to  fall,  and  to  become 
the  sport  of  winds  in  a  moment. 

30.  Yerily  I  say  unto  you,  that  this  generation  shall  not  pass,  till  all 
these  things  be  done. 

Since  all  things  which  are  foretold  must  infallibly  be  ac 
complished,  what  blindness  and  folly  is  it,  not  to  secure  our 
salvation  by  a  truly  Christian  life  !  Every  thing  which  God 
declares  to  us,  in  relation  to  those  great  truths  concerning 
the  shortness  of  life,  the  uncertainty  of  the  hour  of  death, 
the  severity  of  his  judgment,  etc.,  is  grounded  upon  the  in 
fallible  truth  of  his  word,  confirmed  by  so  many  miracles ; 
and  yet  the  generality  of  Christians  either  believe  it  not,  or 
live  as  if  it  were  only  a  fable,  or  something  which  did  not  at 
all  concern  them ! 

31.  Heaven  and  earth  shall  pass  away:  but  my  words  shall  not  pass 
away. 

How  many  are  there  who  rely  more  upon  the  word  of  a 
man,  who  is  nothing  but  falsehood,  than  upon  that  of  truth 
itself,  which  is  infallible  !  Is  not  that  which  we  ourselves 

2H 


514  MARK. 

have  seen  pass  in  the  world,  during  the  little  time  we  have 
been  in  it,  of  itself  alone  a  certain  pledge  of  the  truth  of 
this  declaration  ?  The  history  of  the  world  is  only  a  history 
of  what  is  past ;  a  picture  of  the  instability  of  human  affairs, 
and  a  proof  that  every  thing  passes  away ;  that  every  thing  is 
really  nothing,  and  that  God  alone  is  all.  Be  thou  alone 
therefore,  0  my  God,  all  things  to  me  !  and  grant  that  I  may 

adhere  entirely  to  thee,  who  continuest  always  the  same ! 

i 

SECT.  V. — THE   DAY   UNCERTAIN. — WATCHFULNESS  AND 
PRAYER. 

32.  ^[  But  of  that  day  and  that  hour  knoweth  no  man,  no,  not  the 
angels  which  are  in  heaven,  neither  the  Son,  but  the  Father. 

It  imports  but  little  to  know  that  day :  but  it  is  of  infinite 
importance  to  be  always  ready,  that  we  may  not  be  surprised 
by  it.  A  man  who  is  not  surprised  by  the  day,  is  surprised 
by  the  hour :  so  rare  and  uncommon  a  thing  is  it  to  be  watch 
ful  to  the  end.  Let  us  shut  the  eyes  of  our  curiosity  con 
cerning  that  day ;  and  let  us  open  those  of  our  vigilance 
upon  every  day,  every  hour,  and  every  moment. 

33.  Take  ye  heed,  watch  and  pray:  for  ye  know  not  when  the  time 
is. 

The  exercise  of  a  Christian  who  expects  the  time  of  death, 
and  who  ought  every  day  to  expect  it,  is  frequently  to  ex 
amine  his  heart,  and  to  keep  it  clean ;  to  oppose  sloth,  and 
continually  to  rouse  up  his  faith,  having  the  arms  of  prayer 
always  ready.  God  has  thought  fit  that  the  end  of  our  life, 
and  that  of  the  world,  should  be  always  concealed  from  us, 
to  induce  us  to  look  upon  every  day  as  the  last. 

34.  For  the  Son  of  man  is  as  a  man  taking  a  far  journey,  who  left  his 
house,  and  gave  authority  to  his  servants,  and  to  every  man  his  work, 
and  commanded  the  porter  to  watch. 

The  whole  which  our  blessed  Master,  when  he  ascended 
into  heaven,  recommended  to  the  care  of  his  servants,  con 
sisted  in  fidelity  and  watchfulness ;  fidelity,  in  doing  every 
thing  well  which  is  to  be  done  in  his  house,  in  the  heart,  in 
the  church,  according  to  the  full  extent  of  their  duty ;  watch 
fulness,  in  suffering  no  stranger  nor  enemy  to  enter  by  the 


CHAPTER    XIII.  515 

senses,  which  are  the  gates  of  the  soul,  in  permitting  nothing 
which  belongs  to  the  master  to  go  without  his  orders,  and  in 
carefully  observing  all  commerce  and  correspondence  which 
the  heart  may  have  abroad  in  the  world,  to  the  prejudice  of 
the  master's  service. 

35.  Watch  ye  therefore:  for  ye  know  not  when  the  master  of  the 
house  cometh,  at  even,  or  at  midnight,  or  at  the  coekcrowing,  or  in  the 
morning : 

To  watch,  is  to  be  like  a  servant,  always  employed  within 
about  his  master's  business,  and  like  a  porter,  always  careful 
in  examining  what  comes  in  and  goes  out.  The  more  the 
master  is  expected,  the  more  diligent  the  servants  are  in 
working,  watching,  and  keeping  themselves  in  readiness. 
Can  one  who  has  received  the  sentence  of  his  death,  and  has 
no  right  to  live  one  moment,  need  any  admonition  to  prepare 
himself  to  die?  Does  not  a  prisoner  who  expects  his  deliver 
ance,  keep  himself  always  ready  to  leave  his  dungeon  ?  And 
is  not  he  who  has  no  such  expectation  extremely  miserable? 
The  hour  of  death  is  so  very  uncertain,  that  Christ  would 
have  us  look  for  it  at  all  hours,  and  therefore  mentions  four 
several  parts  of  one  and  the  same  night,  at  any  of  which  it 
may  possibly  happen. 

36.  Lest  coming  suddenly  he  find  you  sleeping. 

Remissness  and  negligence,  as  well  as  the  greater  sins,  are 
often  the  occasion  of  our  being  surprised  by  death.  A  por 
ter  asleep  exposes  the  house  to  be  robbed,  and  well  deserves 
to  be  punished.  A  Christian,  whose  faith  is  not  watchful, 
exposes  his  own  heart  to  the  enemy  of  his  salvation,  and  to 
those  who  are  continually  watching,  in  order  to  steal  away 
all  the  valuable  things  which  God  has  laid  up  there,  as  in  his 
own  house. 

37.  And  what  I  say  unto  you  I  say  unto  all,  Watch. 

No  person  can  pretend  any  exemption  from  the  fear  of 
God's  judgment,  or  from  the  duty  of  watchfulness  in  expec 
tation  of  the  last  day.  Christ  here  recommends  it  to  all ; 
and  yet  there  is  scarce  a  small  number  to  be  found,  who,  by 
Christian  watchfulness,  are  always  ready.  Those  who  have 
greatest  occasion  to  watch,  are  generally  those  who  do  it  the 


516  MARK. 

least.  Few  pastors,  masters,  superiors,  and  fathers,  watch 
over  their  flock,  their  servants,  their  subjects,  and  their  chil 
dren.  Abundance  of  people  are  very  watchful  throughout 
their  whole  life  as  to  the  affairs  of  others,  but  do  not  spend 
one  moment  in  watching  over  their  own  heart,  and  in  think 
ing  seriously  of  the  business  of  salvation.  My  God,  how 
much  is  faith  obscured  and  darkened,  and  what  need  have  we 
that  thou  shouldest  renew  it  in  our  hearts ! 


CHAPTER  XIV. 

SECT.   I. — THE    CONSPIRACY    OF  THE   JEWS. — PRECIOUS    OINT 
MENT  POURED  ON  CHRIST'S  HEAD. 

1.  AFTER  two  days  was  the  feast  of  the  passover,  and  of  unleavened 
bread :  and  the  chief  priests  and  the  scribes  sought  how  they  might  take 
him  by  craft,  and  put  him  to  death. 

When  once  a  priest  has  lost  the  spirit  of  religion,  and  a 
doctor  or  teacher  the  love  of  truth,  they  think  of  nothing 
but  how  to  sacrifice  both  to  their  self-love.  This  passion  is 
too  cunning  to  neglect  to  cover  its  injustice,  and  to  varnish 
over  those  crimes  which  might  defame  it  in  the  world.  But 
of  what  use  is  it  to  conceal  the  filthiness  of  sin  from  the  eyes 
of  men,  but  only  to  double  the  guilt  in  the  sight  of  God,  and 
to  cast  greater  obstacles  in  the  way  to  repentance? 

2.  But  they  said,  Not  on  the  feast  day,  lest  there  be  an  uproar  of  the 
people. 

These  men  were  not  at  all  afraid  of  committing  this  crime 
on  the  feast  day,  but  they  were  afraid  they  should  not  have 
an  opportunity  of  doing  it  on  that  day ;  so  fully  had  the  de 
sire  of  completing  this  wickedness  possessed  them.  The 
offer  of  Judas  caused  them  to  lay  aside  their  apprehensions, 
and  to  change  their  mind;  or  rather  God,  who  conducts  his 
designs  as  he  pleases,  and  intended  at  that  time  to  substitute 
the  true  Paschal  Victim  in  the  room  of  the  figurative  pass- 
over,  hereby  made  it  evident,  that  sinners  do  nothing  in  all 
their  wickedness  but  that  only  which  he  permits  them  to  do. 


CHAPTER   XIV.  517 

3.  1[  And  being  in  Bethany,  in  the  house  of  Simon  the  leper,  as  he  sat 
at  meat,  there  came  a  woman  having  an  alabaster  box  of  ointment  of 
spikenard  very  precious ;  and  she  brake  the  box,  and  poured  it  on  his 
head. 

Happy  that  person  who  knows  how  to  make  that  subservi 
ent  to  charity  which  others  dedicate  to  the  service  of  concu 
piscence  !  Every  thing  which  is  given  to  God  is  acceptable 
to  him,  when  it  is  charity  which  gives  it.  Zeal  and  love  for 
Jesus  Christ  have  commendable  excesses.  Great  expense  in 
external  magnificence  designed  to  honour  him,  would  most 
commonly  be  better  employed  in  feeding  his  members ;  but 
there  are  some  extraordinary  occasions  on  which  a  sort  of 
profuseness  cannot  be  blamed.  It  belongs  to  him  who  gives 
this  love,  to  inform  us  when  and  how  far  we  are  permitted  to 
gratify  it. 

4.  And  there  were  some  that  had  indignation  within  themselves,  and 
said,  Why  was  this  waste  of  the  ointment  made  ? 

The  fervent  zeal  of  devout  persons  is  generally  censured 
by  the  world  as  indiscretion ;  but  the  judgment  of  the  world 
is  not  the  rule  of  their  actions.  When  a  man  has  any  thing 
to  spend  or  waste,  he  cannot  sacrifice  it  so  well  as  to  the 
honour  of  Christ ;  and  it  is  much  better  to  waste  and  destroy 
all  these  things,  which  may  be  instrumental  to  luxury  or  any 
other  vice,  and  become  snares  to  others,  be  their  value  ever 
so  great,  such  as  excellent  but  obscene  pictures,  etc.,  than  to 
leave  them  to  the  use  of  the  world. 

5.  For  it  might  have  been  sold  for  more  than  three  hundred  pence, 
and  have  been  given  to  the  poor.     And  they  murmured  against  her. 

To  regulate  the  duties  of  religion  and  those  of  charity,  as 
to  outward  appearance,  requires  abundance  of  prudence. 
The  traitor  who  raised  this  murmur  in  the  apostolical  college, 
made  use  of  their  zeal  to  cover  his  own  avarice:  so  dan 
gerous  is  it  to  have  any  corrupt  leaven  in  an  ecclesiastical 
society.  They  are  generally  temporal  interests  which  carnal 
men  do  there  take  most  to  heart,  and  which  exasperate  them 
against  those  who  have  little  value  for  such  things.  These 
ought  really  to  be  very  little  esteemed  among  those  who 
have  quitted  all  for  the  sake  of  God,  or  ought  at  least  to  be 
ready  to  do  it. 

VOL.  L— 44 


518  MARK. 

6.  And  Jesus  said,  Let  her  alone;   why  trouble  ye  her?  she  hath 
wrought  a  good  work  on  me. 

It  belongs  to  God  to  speak  in  behalf  of  his  servants,  and 
to  them  silently  to  bear  the  censures  of  the  world.  The 
world  is  a  very  bad  judge  in  matters  relating  to  God,  because 
it  generally  judges  concerning  them  with  passion,  and  with 
out  knowledge.  Those  who  do  not  follow  its  maxims  it  con 
demns  without  mercy,  not  being  able  to  endure  that  they 
should  apply  their  substance  to  a  religious  and  penitential 
use,  much  less  that  they  should  serve  Christ  at  the  expense 
of  all. 

7.  For  ye  have  the  poor  with  you  always,  and  whensoever  ye  will  ye 
may  do  them  good :  but  me  ye  have  not  always. 

During  Christ's  residence  upon  earth,  it  was  necessary 
visibly  to  honour  him  in  his  own  person ;  and  since  he  is  no 
longer  visible  himself,  it  is  necessary  to  do  it  in  that  of  the 
poor.  There  are  two  ways  of  honouring  him, — by  internal 
and  external  duties.  As  to  the  first,  it  is  sufficient  that  he 
be  present  by  faith,  or  by  an  invisible  presence  in  the  eu- 
charist.  As  to  the  second,  it  is  necessary  he  should  be 
visible,  and  he  is  so  in  the  poor,  whom  he  has  substituted 
in  his  stead,  and  who  demand  and  receive,  in  his  name, 
whatever  he  requires  in  this  kind  of  duties. 

8.  She  hath  done  what  she  could :  she  is  come  aforehand  to  anoint  my 
body  to  the  burying. 

Christ  would  not  lose  any  part  of  the  honour  due  to  his 
mysteries ;  he  hastens  the  accomplishment  of  them  by  antici 
pation,  that  he  may  shed  forth  the  spirit  and  grace  of  them 
in  favour  of  those  who  love  him.  It  was  lawful  to  pay  even 
external  honours  to  the  mysteries  of  Christ,  before  they  were 
accomplished :  how  much  more  then,  may,  and  ought  we  to  do 
it,  since  they  are  ? 

9.  Verily  I  say  unto  you,  Wheresoever  this  gospel  shall  be  preached 
throughout  the  whole  world,  this  also  that  she  hath  done  shall  be  spoken 
of  for  a  memorial  of  her. 

That  which  to  the  eyes  of  the  flesh  seems  no  better  than 
folly,  is  proposed  by  Christ  to  the  eyes  of  faith,  as  an  action 
of  true  wisdom.  The  saints  honour  Jesus  Christ,  and  he  ho 
nours  the  saints,  in  causing  them  to  be  honoured.  Nothing  is 


CHAPTER   XIV.  519 

more  conformable  to  his  spirit,  than  to  celebrate  their  memory 
and  publish  their  praise.  Far  is  he  from  being  at  all  jealous 
at  our  doing  this,  since  we  do  it  by  his  appointment,  with  re 
gard  to  him,  and  upon  his  account,  and  are  as  far  from  ador 
ing  them  with  that  divine  worship  which  we  pay  to  him,  as 
the  creature  is  distant  from  the  Creator. 

SECT.  II. — THE  BARGAIN  AND  TREACHERY  OF  JUDAS. — THE 
PASCHAL  SUPPER. 

10.  fl  And  Judas  Iscariot,  one  of  the  twelve,  went  unto  the  chief  priests, 
to  betray  him  unto  them. 

See  here  a  surprising  spectacle !  On  one  side,  a  woman, 
formerly  in  the  power  of  the  devil,  gives  herself  up  entirely 
to  Christ,  and  pours  out  her  heart  and  her  good  things  upon 
him.  On  the  other,  an  apostle  of  Jesus  Christ  gives  himself 
up  to  the  devil,  betrays  his  master  into  the  hands  of  his  minis 
ters,  and  thinks  of  nothing  but  shedding  his  blood.  Who  can 
forbear  trembling,  when  he  reflects  upon  this  league  and  con 
spiracy  between  a  prince  of  the  Christian  church  and  the 
prince  of  the  Jewish,  to  destroy  the  church  itself  in  its 
Founder  and  Head?  Christ  sees  and  permits  it,  to  teach 
the  faithful  not  to  be  greatly  troubled  at  the  desertion  and 
treachery  even  of  pastors,  when  it  happens  in  the  church 

11.  And  when  they  heard  it,  they  were  glad,  and  promised  to  give 
him  money.     And  he  sought  how  he  might  conveniently  betray  him. 

The  joy  of  the  wicked  is  to  have  success  in  their  crimes. 
But  what  joy  is  this?  It  is  the  joy  only  of  a  moment,  which 
will  be  changed  into  everlasting  sorrow.  It  was  easy  for  our 
blessed  Saviour  to  have  broken  this  sacrilegious,  and,  as  it 
may  be  called,  simoniacal  bargain,  by  diverting  this  oppor 
tunity,  which  depended  on  himself;  but  it  was  necessary  that 
sin  should  be  instrumental  in  the  destruction  of  sin,  and  that 
the  Author  of  life  should  die  to  destroy  death  and  his  empire. 

12.  fl  And  the  first  day  of  unleavened  bread,  when  they  killed  the 
passover,  his  disciples  said  unto  him,  Where  wilt  thou  that  we  go  and 
prepare  that  thou  mayest  eat  the  passover?    13.  And  he  sendeth  forth 
two  of  his  disciples,  and  saith  unto  them,  Go  ye  into  the  city,  and  there 
shall  meet  you  a  man  bearing  a  pitcher  of  water :  follow  him. 

It  belongs  to  the  apostles  and  the  proper  pastors,  accord- 


520  MARK. 

ing  to  Christ's  appointment,  to  prepare  the  true  passover  of 
the  paschal  sacrifice  and  communion,  and  likewise  the  hearts 
of  the  faithful  for  it,  in  purifying  them  from  the  leaven  of  sin 
by  the  exercises  of  repentance.  This  pitcher  of  water  is  an 
emblem  of  baptism  and  repentance.  None  but  those  who 
have  been  cleansed  by  this  water  can  eat  the  Christian  pass- 
over  ;  neither  can  this  passover  be  either  celebrated  or  eaten, 
but  only  in  the  bosom  of  the  church. 

14.  And  wheresoever  he  shall  go  in,  say  ye  to  the  goodman  of  the 
house,  The  Master  saith,  Where  is  the  guest-chamber,  where  I  shall  eat 
the  passover  with  my  disciples  ?  15.  And  he  will  shew  you  a  large  upper 
room  furnished  and  prepared :  there  make  ready  for  us. 

Christ  alone  knows  in  what  heart  he  is  to  keep  a  true  pass- 
over,  "not  with  the  old  leaven  of  malice  and  wickedness,  but 
with  the  unleavened  bread  of  sincerity  and  truth."  We  ought 
not  to  make  ourselves  ready  any  otherwise  than  according  to 
his  will;  we  cannot  do  it  but  by  his  grace,  which  alone  can 
make  our  heart  become  a  new  lump,  purged  from  all  leaven. 

16.  And  his  disciples  went  forth,  and  came  into  the  city,  and  found  as 
he  had  said  unto  them  :  and  they  made  ready  the  passover. 

The  knowledge,  power,  and  wisdom  of  Jesus  appear  in  all 
his  works.  He  makes  them  at  this  time  more  particularly 
known  to  the  apostles,  on  purpose  to  strengthen  their  faith 
and  confidence,  to  prepare  them  for  temptation,  and  to  in 
duce  them  the  more  easily  to  believe  the  mystery  he  was 
going  to  celebrate  in  their  presence. 

17.  And  in  the  evening  he  cometh  with  the  twelve.    18.  And  as  they 
sat  and  did  eat,  Jesus  said,  Verily  I  say  unto  you,  One  of  you  which 
eateth  with  me  shall  betray  me. 

Christ  expiates  the  vain  joy  and  foolish  mirth  of  worldly 
feasts  by  the  sadness  of  this  repast,  wherein  he  thinks  of  no 
thing  but  the  cross  which  was  preparing  for  him.  God  is 
dishonoured  by  those  immoderate  overflowings  of  heart  in 
which  the  sweetness  of  human  friendships  does  consist,  and 
to  which  we  are  most  apt  to  give  way  at  the  table  of  our 
friends.  Christ  makes  amends  for  this  dishonour  by  that 
reserve  of  heart  which  the  treachery  of  Judas  causes,  and  by 
the  mortifying  consideration  of  that  little  fidelity  which  he 
foresees  in  his  disciples  and  friends. 


CHAPTER    XIV.  521 

19.  And  they  began  to  be  sorrowful,  and  to  say  unto  him  one  by  one, 
Is  it  I  ?  and  another  said,  Is  it  I  ? 

There  is  no  sin  whatever  of  which  a  man  ought  not  to 
think  himself  capable,  since  he  has  the  seed  of  all  in  his  cor 
rupt  will.  It  is  just  that  the  disciples  should  partake  in  that 
affliction  of  heart  which  their  Master  underwent ;  and  there 
is  scarcely  a  greater  in  friendship,  than  for  a  man  to  be  sus 
pected  of  infidelity  and  treachery  by  his  friend.  Alas  !  how 
few  are  there,  even  of  those  who  eat  at  Christ's  table,  who 
are  not  guilty  at  least  of  the  smaller  instances  of  treachery 
and  infidelity  toward  him,  and  those  almost  without  number ! 

20.  And  he  answered  and  said  unto  them,  It  is  one  of  the  twelve,  that 
dippeth  with  me  in  the  dish. 

God  does  not  cease  to  admonish  the  sinner,  though  he  sees 
him  determined,  by  his  wickedness,  to  commit  the  sin.  The 
reason  is,  because  he  has  more  than  one  design  in  his  con 
duct;  and  because  the  righteous,  through  his  grace,  profit  by 
those  admonitions  which  the  wicked  render  ineffectual  by  the 
corruption  of  their  heart.  It  is  good,  sometimes,  to  make  even 
the  most  virtuous  persons  apprehensive  that  they  have  some 
thing  which  lurks  in  their  heart  of  which  they  are  not  sensi 
ble,  to  the  end  they  may  examine  themselves  thoroughly,  and 
be  more  distrustful  of  that  corrupt  principle  which  makes 
them  capable  of  all  evil. 

21.  The  Son  of  man  indeed  goeth,  as  it  is  written  of  him :  but  woe  to 
that  man  by  whom  the  Son  of  man  is  betrayed  ?  good  were  it  for  that 
man  if  he  had  never  been  born. 

God  does  whatever  he  pleases,  both  with  and  by  the  wicked. 
Let  us  beseech  him  to  do  his  holy  will  both  in  and  by  us,  in 
our  heart,  and  for  our  salvation.  Wretched  is  that  man  who 
serves  the  designs  of  God  only  by  his  sins.  It  were  much 
better  for  a  man  absolutely  not  to  be,  than  to  employ  his 
being  only  in  the  service  of  sin;  but  God,  in  his  wisdom, 
judges  it  better  to  permit  sin,  that  his  glory  may  appear  the 
more  illustrious  in  the  good  which  he  knows  how  to  bring  out 
of  it  by  his  power.  We  rejoice  at  the  birth  of  a  child ;  but 
how  often  ought  we  to  shed  a  flood  of  tears,  were  we  but  able 
to  look  into  the  future!  How  lovely  and  adorable  is  this 

44* 


522  MARK. 

goodness  of  Christ,  who  solicits  this  traitor  afresh  to  enter 
again  into  himself,  by  the  consideration  both  of  the  dreadful 
punishment  attending  his  crime,  and  of  the  prophecies  wherein 
he  had  been  instructed,  together  with  the  rest  of  the  apos 
tles  !  But  what  strange  obduracy,  what  malice  is  there  in 
this  wretch,  which  renders  so  much  gentleness  and  goodness 
ineffectual ! 

SECT.  III. — THE    EUCHARIST. 

22.  I"  And  as  they  did  eat,  Jesus  took  bread,  and  blessed,  and  brake 
it,  and  gave  to  them,  and  said,  Take,  eat ;  this  is  my  body. 

Jesus  Christ  bestows  his  gifts  in  a  manner  very  remote  from 
the  haughtiness  of  the  great.  These  make  their  presents  with 
pomp  and  ostentation ;  because,  in  reality,  they  are  nothing, 
and  because  there  is  no  way  of  setting  them  off  but  by  words 
and  external  ceremonies.  He  bestows  his  greatest  gifts  with 
the  greatest  simplicity  in  the  world,  because  they  are  beyond 
all  expression,  and  because  he  knows  well  how  to  make  men 
sensible  of  their  worth  and  efficacy  by  faith,  and  by  the  effects 
which  they  produce  in  the  heart. 

23.  And  he  took  the  cup,  and  when  he  had  given  thanks,  he  gave  it 
to  them :  and  they  all  drank  of  it.    24.  And  he  said  unto  them,  This  is 
my  blood  of  the  new  testament,  which  is  shed  for  many. 

The  blood  of  Jesus  Christ  becomes,  through  his  goodness, 
milk  for  his  children,  a  band  of  union  to  his  members,  the 
seal  of  his  covenant,  and  the  ransom  of  his  slaves;  and,  on 
the  contrary,  through  the  wickedness  of  the  imitators  of  Judas, 
it  becomes  to  them  a  mortal  poison,  a  sword  of  separation, 
the  seal  of  their  reprobation,  and  the  cause  of  an  eternal  cap 
tivity.  "They  all  drank  of  it;"  for  Christ  does  not  with 
draw  his  presence  from  the  eucharist  on  the  account  of  the 
greatest  sinners,  not  even  of  Judas.  Miserable  wretch !  in 
whom  the  very  height  of  ingratitude  is  formed  by  the  sacri 
fice  and  sacrament  of  thanksgiving,  and  by  the  greatest  of 
all  benefits !  This  is  the  last  for  Judas,  and  very  often  for 
many  others. 

25.  Verily  I  say  unto  you,  I  will  drink  no  more  of  the  fruit  of  the  vine, 
until  that  day  that  I  drink  it  new  in  the  kingdom  of  God. 

Let  us  take  care  to  raise  our  hearts  from  the  sacramental 


CHAPTER    XIV.  523 

communion  here  on  earth  to  the  eternal  communion  in  heaven, 
to  be  celebrated  there,  not  under  veils  or  sensible  symbols, 
but  openly  and  without  veils.  The  sight  of  truth,  unveiled 
and  perfectly  disclosed  to  our  eyes,  is  a  torrent  of  delight  and 
joy,  which,  as  it  were,  inebriates  the  soul,  makes  it  forget  all 
the  afflictions  and  miseries  of  the  earth,  and  transports  it  out 
of  itself,  in  order  to  its  living  only  in  the  truth,  upon  the 
truth,  and  for  the  truth.  0  eternal  truth !  may  the  hopes  of 
being  satisfied  with  thee  in  heaven  engage  thy  disciples  to 
taste  thee  on  earth,  to  feed  upon  thee,  to  adhere  constantly 
to  thee,  to  love  and  desire  nothing  but  thee,  and  to  sacrifice 
themselves  for  thy  sake ! 

26.  ][  And  when  they  had  sung  a  hymn,  they  went  out  into  the  mount 
of  Olives. 

Praise  and  thanksgiving,  both  on  earth  and  in  heaven,  pre 
cede,  accompany,  and  follow  the  communion  of  the  Christian 
church.  Can  he  who  relishes  Christ,  who  comprehends  that 
which  he  receives  and  eats,  and  which  nourishes  him  in  the 
holy  sacrament,  forbear  breaking  forth  into  praises  and 
thanksgivings  ?  Praise  never  ceases  in  heaven ;  but  on  earth 
it  is  interrupted  by  prayer.  The  reason  is,  because  the  bene 
fits  which  God  confers  upon  us  are  soon  succeeded  by  new 
wants  and  necessities.  Let  us  then,  with  Christ  and  his  apos 
tles,  frequently  pass  from  the  praises  of  their  assembly  in  the 
upper  room  to  the  prayers  in  the  garden. 

SECT.  iv. — PETER'S  DENIAL  FORETOLD. 

27.  And  Jesus  saith  unto  them,  All  ye  shall  be  offended  because  of 
me  this  night :  for  it  is  written,  I  will  smite  the  Shepherd,  and  the  sheep 
shall  be  scattered. 

The  apostles,  going  from  the  very  communion,  meet  with 
an  occasion  of  sin,  and  fall  thereby!  Who  can  forbear 
trembling  ?  The  sufferings  and  cross  of  Christ  scatter  and 
disperse  the  sheep  for  some  time ;  but  it  is  only  in  order  to 
reunite  them  afterward,  and  with  and  by  them  to  unite  all 
nations  in  one  fold,  and  under  one  shepherd.  Thus  persecu 
tions  seem  to  lay  the  church  waste,  and  they  establish  it ;  to 
intimidate  the  pastors,  and  they  encourage  them ;  to  suppress 


524  MARK. 

the  truth,  and  they  confirm  it,  propagate  it,  and  give  it  a 
new  lustre. 

28.  But  after  that  I  am  risen,  I  will  go  before  you  into  Galilee. 

It  is  a  very  great  consolation  to  the  diseased  and  infirm 
members,  to  be  assured  that  their  Head  will  not  abandon  them 
when  they  fall,  but  that  he  will  even  go  before  them.  If  Jesus 
did  not  vouchsafe  to  come  to  meet  us,  in  the  power  of  his  new- 
raised  life,  that  is,  by  powerful  graces,  how  should  we  be  able 
ever  to  rise  and  go  to  him  ? 

29.  But  Peter  said  unto  him,  Although  all  shall  be  offended,  yet  will 
not  I. 

"To  presume  upon  our  own  strength,  to  prefer  ourselves  be 
fore  others,  and  not  to  hearken  to  admonitions,  are  three 
branches  of  pride,  and  three  occasions  of  very  grievous  falls. 
Peter  thought  himself  in  some  measure  free  from  sin,  and  in 
fallible  ;  since  he  was  confident  he  should  not  fall,  notwith 
standing  the  assurance  which  Christ  gave  him  of  the  contrary : 
and  it  was  this  foolish  imagination  which  caused  him  to  fall 
more  grossly  and  shamefully.  How  little  does  man  know 
himself,  if  he  believes  he  can  have  any  dependence  upon  his 
own  heart !  Christ  is  our  strength,  when  we  rely  upon  him ; 
but  he  is  only  an  occasion  of  our  falling,  when  we  do  not  put 
our  whole  confidence  in  his  strength. 

30.  And  Jesus  saith  unto  him,  Verily  I  say  unto  thee,  That  this  day, 
even  in  this  night,  before  the  cock  crow  twice,  thou  shalt  deny  me  thrice. 

Christ  knows  even  the  least  motion  of  our  heart :  let  us, 
therefore,  beseech  him  to  impart  some  of  his  knowledge  to  us, 
that  we  may  know  it  ourselves,  and  to  our  own  advantage. 
The  day,  the  hour,  the  moment  of  Peter's  fall,  are  expressly 
declared  to  him ;  but  pride  has  drawn  a  veil  over  his  heart, 
and  his  fall  is  necessary,  to  convince  him  that  he  is  capable 
of  falling. 

31.  But  he  spake  the  more  vehemently,  If  I  should  die  with  thee,  I 
will  not  deny  thee  in  any  wise.     Likewise  also  said  they  all. 

Pride  is  obstinate  in  the  presumption  which  it  has  of  its 
own  strength.  This  is  a  very  contagious  distemper.  One  of 
the  chief  of  the  pastors  was  more  sick  of  it  than  the  rest,  and 


CHAPTER    XIV.  525 

even  infected  the  others  therewith.  God  permitted  this,  to 
the  end  that  his  example,  being  the  more  remarkable,  might 
make  the  deeper  impression,  and  raise  a  greater  apprehension 
of  falling  into  it.  God  punishes  those  more  severely  who  are 
the  first  in  giving  a  bad  example,  and  become  thereby  the 
source  of  sin  in  a  community.  They  all  said  the  same  thing 
with  Peter,  and  yet  he  alone,  left  to  himself,  denies  his  Master. 

SECT.  V.— THE  AGONY  IN  THE  GARDEN. — WATCH  AND  PRAY. 

32.  And  they  came  to  a  place  which  was  named  Gethsemane:  and  he 
saith  to  his  disciples,  Sit  ye  here,  while  I  shall  pray. 

An  afflicted  heart  ought  to  shut  itself  up  from  men  by  re 
tirement,  and  to  open  itself  to  God  by  prayer.  Christ,  as  the 
good  Shepherd,  does  that  first  himself  which  he  enjoins  his 
sheep  to  do — preparing  for  temptations  by  prayer.  He  prays 
retired,  not  out  of  any  necessity,  but  both  out  of  obedience 
to  his  Father,  who  had  prescribed  this  to  him  as  well  as  all 
the  rest,  and  out  of  love  toward  us,  whom  he  would  instruct, 
edify,  and  redeem  by  this  means. 

33.  And  he  taketh  with  him  Peter  and  James  and  John,  and  began  to 
be  sore  amazed,  and  to  be  very  heavy ; 

The  sight  of  God's  justice  casts  even  his  Son  into  fear  and 
amazement,  and  our  sins  raise  in  him  a  mortal  grief;  and 
shall  we  alone  remain  insensible  of  both?  We  could  not 
enjoy  one  moment  of  satisfaction,  should  God  be  pleased  to 
open  our  eyes  that  we  might  see,  as  our  blessed  Saviour  did, 
our  own  sins  and  his  justice  in  all  their  dreadful  and  amaz 
ing  circumstances.  Christ  has  borne  them  both  for  us,  and 
even  spared  us  the  mortification  of  so  grievous  and  dismal  a 
sight. 

34.  And  saith  unto  them,  My  soul  is  exceeding  sorrowful  unto  death : 
tarry  ye  here,  and  watch. 

It  is  the  duty  of  a  Christian  soul  to  tarry  and  continue 
with  Christ  under  his  sufferings,  and  to  contemplate  his  pains 
and  sorrows.  We  could  never  have  known  how  exceeding 
painful  the  inward  sufferings  of  Christ  were,  had  he  not  dis 
covered  them  himself.  Let  us  have,  at  least,  a  grateful  sense 
both  of  his  condescension  in  vouchsafing  to  lay  open  his  heart 


526  MARK. 

to  us  while  it  was  under  this  mortal  sorrow,  and  of  his  love 
in  choosing  to  open  and  expose  it  thereto  for  our  sakes.  How 
good  is  it  to  open  our  heart  to  him  when  it  is  oppressed  with 
grief,  in  order  to  attract  that  grace  which  he  has  merited  for 
us  by  this  sorrow  unto  death  ! 

35.  And  he  went  forward  a  little,  and  fell  on  the  ground,  and  prayed 
that,  if  it  were  possible,  the  hour  might  pass  from  him. 

Observe  here  the  extreme,  humiliation  of  Christ  in  prayer. 
Pastors  have  sometimes  such  heavy  crosses  to  bear  that  they 
beseech  God,  but  with  the  greatest  submission,  that  they  may 
be  delivered  from  them.  It  is  expedient  to  make  such  ad 
dresses  in  private,  that  they  may  not  discourage  those  whom 
they  ought  to  encourage  to  suffer  all  things  for  God  and  his 
church. 

36.  And  he  said,  Abba,  Father,  all  things  are  possible  unto  thee ;  take 
away  this  cup  from  me :   nevertheless,  not  what  I  will,  but  what  thou 
wilt. 

What  averseness  soever  the  flesh  has  to  suffering  and 
death,  the  spirit  ought  to  accept  both  the  one  and  the  other. 
The  will  of  God  ought  always  to  be  dearer  to  us  than  our 
own,  whatever  it  may  cost  us  to  perform  it.  God  can  employ 
his  almighty  power  in  delivering  us  from  our  afflictions ;  but 
it  often  tends  more  to  his  glory  and  our  advantage  to  employ 
it  in  supporting  us  under  them.  When  we  see  the  only  Son 
of  God  not  delivered  from  this  cup,  even  after  so  much  im 
portunity,  who  can  complain  when  he  himself  is  not  ? 

37.  And  he  cometh,  and  findeth  them  sleeping,  and  saith  unto  Peter, 
Simon,  sleepest  thou  ?  couldest  not  thou  watch  one  hour  ? 

Peter  ought  to  be  thoroughly  sensible  that  he  has  promised 
too  much  upon  his  own  strength,  since  he  finds  himself  over 
come  even  by  sleep.  It  is  upon  this  account  that  Christ 
speaks  particularly  to  him.  God  permits  the  lesser  faults, 
on  purpose  to  cure  men  of  presumption ;  but  when  they  take 
no  warning  thereby,  he  suffers  them  to  have  grievous  falls. 
Peter  is  not  sensible  of  this  :  the  reason  is,  because  a  man 
never  sees  any  thing  when  he  is  full  of  himself,  and  presumes 
upon  his  own  strength.  He  falls,  both  for  himself  and  for  us : 
let  us  profit  by  his  fall,  as  he  did. 


CHAPTER   XIV.  527 

38.  Watch  ye  and  pray,  lest  ye  enter  into  temptation.  The  spirit  truly 
is  ready,  but  the  flesh  is  weak. 

If  we  must  watch  and  pray,  to  prevent  and  withstand 
temptation,  let  us  not  be  surprised  that  so  many  enter  into  it, 
and  fall  thereby :  it  is  for  no  other  reason  but  because  there 
are  very  few  who  watch  and  pray  in  that  manner  and  with 
that  constancy  which  they  ought.  Prayer  is  necessary  in 
order  to  watch,  and  watchfulness  in  order  to  pray  ;  and  both 
the  one  and  the  other  are  so  to  secure  us  from  temptation. 
Peter  was  deficient  in  vigilance,  because  he  was  so  in  prayer ; 
and  through  the  neglect  of  both  he  fell,  being  overcome  by 
the  fear  of  death  and  the  love  of  life. 

39.  And  again  he  went  away,  and  prayed,  and  spake  the  same  words. 
The  simplicity  and  plainness  of  Christ  in  his  prayers  is  an 

important  lesson,  and  of  great  use  and  advantage.  A  Chris 
tian  who  prays  to  God  is  not  an  orator,  who  would  persuade 
by  his  eloquence,  but  a  beggar,  who  would  move  to  compassion 
by  his  poverty  and  humility.  These  speak  plainly  and  with 
out  ornament ;  and  Jesus  speaks  thus  to  God,  because  he  has 
clothed  himself  with  our  humility  and  poverty. 

40.  And  when  he  returned,  he  found  them  asleep  again,  (for  their  eyes 
were  heavy,)  neither  wist  they  what  to  answer  him. 

The  good  Shepherd  cannot  forget  his  sheep,  knowing  their 
weakness.  He  ceases  not  to  watch  over  them  and  for  them, 
though  they  cannot  watch  one  hour  with  him.  There  was 
nothing  for  these  disciples  to  answer,  but  there  was  enough 
for  their  spiritual  improvement,  and  particularly  for  that  of 
Peter,  who  ought  to  have  profited  by  this  second  admonition, 
in  acknowledging  his  own  weakness,  in  humbling  himself,  and 
begging  that  strength  which  he  had  not. 

41.  And  he  cometh  the  third  time,  and  saith  unto  them,  Sleep  on 
now,  and  take  your  rest :   it  is  enough,  the  hour  is  come ;  behold,  the 
Son  of  man  is  betrayed  into  the  hands  of  sinners. 

Jesus  Christ,  who  is  holiness  itself,  is  just  going  to  be  be 
trayed  into  the  hands  of  sinners,  on  purpose  to  recover  sin 
ners  out  of  the  hands  of  the  devil.  The  hour  is  come,  so  much 
dreaded  by  the  flesh,  but  earnestly  desired  by  the  spirit,  for 
the  glory  of  God.  We  ought  with  calmness  and  tranquillity 


$28  MARK. 

to  expect  those  grievous  events  with  which  we  are  threatened : 
they  cannot  happen  but  by  the  appointment  of  God,  and  at 
the  hour  prefixed  by  him. 

42.  Rise  up,  let  us  go  ;  lo,  he  that  betrayeth  me  is  at  hand. 

Jesus  always  suffered  beforehand  the  pains  and  torments 
which  were  designed  to  be  inflicted  on  him,  because  he  always 
foresaw  them.  It  is  but  a  moment  since  Christ,  clothed  with 
our  weakness,  was,  as  it  were,  oppressed,  overwhelmed,  and 
sunk  beneath  it ;  but  now,  being  filled  with  his  own  strength, 
he  goes  to  meet  death,  and  supports  and  animates  his  dis 
ciples.  A  man  left  to  his  own  strength  at  one  time,  and  forti 
fied  by  the  grace  of  Christ  at  another,  is  no  longer  the  same 
person :  -he  could  then  do  nothing ;  he  can  now  do  all  things. 

SECT.  VI. — THE  KISS  OF  JUDAS. — CHRIST  APPREHENDED. — THE 
FLIGHT  OF  THE  DISCIPLES, 

43.  T[  And  immediately,  while  he  yet  spake,  cometh  Judas,  one  of  the 
twelve,  and  -with  him  a  great  multitude  with  swords  and  staves,  from 
the  chief  priests  and  the  scribes  and  the  elders. 

An  apostle  at  the  head  of  the  enemies  of  Christ,  what  a 
mission  is  this !  not  to  preach  salvation,  but  to  destroy  the 
Saviour.  We  see  here  but  too  lively  a  picture  of  apostates, 
who  have  no  sooner  deserted  from  the  church  but  they  perse 
cute  it,  put  themselves  at  the  head  of  conspiracies  against  the 
higher  powers,  and  breathe  nothing  but  violence,  rebellion, 
and  treason. 

44.  And  he  that  betrayed  him  had  given  them  a  token,  saying,  Whom 
soever  I  shall  kiss,  that  same  is  he;  take  him,  and  lead  him  away  safely. 

The  mystical  body  of  Christ,  as  well  as  its  head,  has  its 
Judases.  It  is  but  too  often  betrayed  with  a  kiss  of  peace, 
by  false  appearances  of  virtue,  by  calumnies  spread  abroad 
in  soft  language,  and  by  deceitful  pretences  of  peace  and  of 
the  interest  of  the  church ;  but  it  has  also  some  faithful  mem 
bers,  who  imitate  the  meekness,  quietness,  and  peaceable  dis 
position  of  their  Head. 

45.  And  as  soon  as  he  was  come,  he  goeth  straightway  to  him,  and 
saith,  Master,  Master;  and  kissed  him. 

There  is  greater  patience  exercised  in  suffering  the  false  ca- 


CHAPTER   XIV.  529 

resses  of  a  traitor,  who  owes  his  all  to  us,  than  in  bearing  the 
ill-treatment  of  a  professed  enemy.  It  happens  but  seldom 
that  we  have  occasion  to  endure  the  greater  instances  of 
treachery;  but  throughout  the  whole  course  of  our  life  we 
meet  with  continual  occasions  of  enduring  little  artifices,  dis 
simulations,  deceits  under  colour  of  friendship,  and  infidelities 
under  the  veil  of  intimacy  and  confidence :  it  is  hereby  that 
we  are  to  honour  Christ,  and  that  we  have  an  opportunity  of 
imitating  his  goodness,  in  suffering  without  anger  and  com 
plaint,  and  adoring  Jesus  Christ  betrayed  by  a  kiss  of  peace. 

46.  fl  And  they  laid  their  hands  on  him,  and  took  him. 

Jesus,  seized  as  a  slave,  in  order  to  deliver  us  from  bondage, 
and  to  obtain  for  us  the  glorious  liberty  of  the  sons  of  God, 
well  deserves  to  receive  our  homage  in  that  condition.  We 
honour  this  confinement  or  captivity  of  Christ  not  only  when 
we  endure  the  like  ourselves,  justly  or  unjustly,  with  meek 
ness  and  patience,  looking  at  Jesus  under  these  circum 
stances  ;  but  also  when  we  love  to  visit  prisoners  in  order  to 
relieve  and  assist  them,  and  to  encourage  them  to  bear  like 
Christians  the  loss  of  their  liberty,  in  honour  and  imitation 
of  Christ  a  prisoner,  and  by  the  spirit  of  repentance  and 
mortification.  The  more  difficult  it  is  to  bear  this  state  as 
one  ought,  the  more  ought  we  to  apply  ourselves  to  those  who 
are  under  it,  and  give  them  our  assistance,  to  the  end  that  their 
affliction  may  not  be  that  of  a  reprobate,  but  of  a  Christian. 

47.  And  one  of  them  that  stood  by  drew  a  sword,  and  smote  a  servant 
of  the  high  priest,  and  cut  off  his  ear. 

The  resistance  of  nature  does  not  last  long.  A  Christian 
is  not  a  soldier  of  the  world,  to  defend  himself  after  a  worldly 
manner,  but  a  soldier  of  Christ,  who  is  to  defend  himself  like 
his  Master,  only  by  suffering  with  patience,  and  rendering 
good  for  evil.  Christ  permits  Peter  to  transgress  this  rule, 
that  he  may  have  an  opportunity  of  giving  a  more  eminent 
example  of  it  himself,  by  healing  this  person. 

48.  And  Jesus  answered  and  said  unto  them,  Are  ye  come  out,  as 
against  a  thief,  with  swords  and  with  staves  to  take  me  ? 

Jesus  was  pleased  not  only  to  suffer  the  punishment  of  a 

VOL.  L— 45  2  I 


530  MARK. 

thief,  but  also  to  bear  the  shame  and  ignominy  due  to  such  a 
person.  To  be  thus  calm  and  unmoved  in  the  midst  of  so 
many  provocations,  is  not  the  effect  of  any  human  courage,  or 
of  a  common  grace,  but  only  of  the  grace  of  the  God-man, 
whom  the  Word,  in  which  he  subsists,  always  conducts  by  his 
light,  and  always  animates  with  his  power. 

49.  I  was  daily  with  you  in  the  temple  teaching,  and  ye  took  me  not : 
but  the  Scriptures  must  be  fulfilled. 

It  was  only  out  of  obedience  that  Christ  avoided  confine 
ment  during  his  life,  as  he  suffered  it  out  of  obedience  at  the 
appointed  time.  When  a  man  suffers  it  with  him,  for  having 
been  faithful  to  God,  and  without  having  drawn  it  unsea 
sonably  upon  himself,  he  is  then  the  prisoner  of  God  and  of 
Jesus  Christ.  He  who  suffers  according  to  God's  appoint 
ment  has  this  consolation,  that  he  can  justly  say,  I  fulfil  the 
Scriptures,  the  designs  of  God,  and  the  afflictions  of  Christ, 
in  my  flesh,  "for  his  body's  sake,  which  is  the  church." 

50.  And  they  all  forsook  him,  and  fled. 

Let  us  not  at  all  wonder  to  see  Jesus  Christ  forsaken  by 
men,  since  he  came  to  bear  the  punishment  of  men  who  had 
forsaken  God,  and  to  merit  for  them  the  blessing  not  to  be 
forsaken  by  him.  Nothing  is  the  cause  of  greater  mortifica 
tion  to  Christ,  than  to  be  betrayed  and  sold  by  one  friend,  to 
be  denied  by  another,  and  to  be  forsaken  by  all  the  rest,  be 
ing  so  worthy  as  he  was  to  be  constantly  loved.  Hereby  he 
teaches  us  what  stress  is  to  be  laid  upon  the  friendship  of 
men  who  are  not  entirely  devoted  to  God,  and  with  what  pa 
tience  we  ought  to  bear  such  acts  of  treachery  from  them. 

51.  And  there  followed  him  a  certain  young  man,  having  a  linen  cloth 
cast  about  Jiis  naked  body;  and  the  young  man  laid  hold  on  him :     52. 
And  he  left  the  linen  cloth,  and  fled  from  them  naked. 

This  incident,  which  seems  to  be  of  no  consequence,  serves 
to  discover  the  power  of  Christ,  and  his  great  care  and  con 
cern  for  his  apostles :  (1.)  He  thereby  admonishes  Peter  that 
he  ought  to  fly  from  the  occasion,  and  not  expose  himself  to 
temptation ;  these  people  having  a  design  to  seize  all  the  dis 
ciples  of  our  Lord.  (2.)  He  by  this  discovers  the  same  dan 
ger  to  the  rest,  and  advises  them  likewise  to  flee.  (3.)  He 


CHAPTER   XIV.  531 

shows  them  that  it  was  by  his  power  that  they  escaped  the 
danger.  (4.)  That  even  that  person,  who  by  their  means  is 
exposed  thereto,  escapes  from  it  by  the  appointment  of  provi 
dence,  and  because  he  himself  would  suffer  alone. 

SECT.  VII. — JESUS  LED  TO  CAIAPHAS,  CONDEMNED,  AND  ABUSED. 


53.  Tf  And  they  led  Jesus  away  to  the  high  priest:  and  with  him  were 
assembled  all  the  chief  priests  and  the  elders  and  the  scribes. 

Jesus  appears  as  a  criminal  before  the  ecclesiastical  tribu 
nal.  How  different  are  things  to  the  eyes  of  faith  from  what 
they  appear  to  the  eyes  of  the  world !  There  can  be  nothing 
more  august  than  this  assembly,  if  we  judge  of  it  by  the  state 
and  profession  of  those  who  compose  it :  here  holiness,  author 
ity,  and  learning  seem  to  be  united  and  consulting  together ; 
and  yet,  in  reality,  it  is  no  better  than  a  sacrilegious  meeting, 
and  a  cabal  of  murderers.  The  criminals  usurp  the  place  of 
the  Judge,  and  the  Judge  is  arraigned  and  condemned  as  a 
criminal. 

54.  And  Peter  followed  him  afar  off,  even  into  the  palace  of  the  high 
priest:  and  he  sat  with  the  servants,  and  warmed  himself  at  the  fire. 

A  man  never  exposes  himself  to  temptation  without  danger. 
Human  engagements  are  attended  with  great  difficulties,  and 
the  indiscreet  advance  of  one  false  step  has  very  often  dread 
ful  consequences.  Peter  has  rashly  boasted  of  his  courage, 
his  honour  is  at  stake,  he  will  by  no  means  go  back,  and  nothing 
is  wanting  on  his  part  to  his  destruction.  But  it  is  much 
better  for  a  man  to  retreat  and  humble  himself  for  his  fault, 
than  thus  blindly  to  pursue  it  to  the  last. 

55.  And  the  chief  priest  and  all  the  council  sought  for  witness  against 
Jesus  to  put  him  to  death ;  and  found  none. 

It  is  a  double  blindness  to  reject  so  many  true  witnesses 
of  the  innocence  of  Christ,  and  to  seek  for  false  ones  against 
him.  What  can  be  expected  of  a  judge  who  becomes  a  party, 
and  is  so  much  blinded  by  passion  that  he  cannot  conceal  it  ? 
Let  us  learn  of  Christ  to  bear  the  injustice  done  us  in  suits  at 
law  with  meekness  and  silence,  in  case  there  be  no  remedy, 
and  the  public  interest  do  not  oblige  us  to  speak. 


532  MARK. 

56.  For  many  bare  false  witness  against  him,  but  their  witness  agreed 
not  together. 

What  innocence  can  ever  complain  of  the  like  injustice,  af 
ter  having  seen  that  of  our  blessed  Saviour  exposed  to  this  ? 
Such  is  this  divine  innocency,  that  falsehood  itself  cannot  in 
vent  any  thing  which  is  capable  of  tarnishing  it.  It  is  no  or 
dinary  moderation  to  neglect  the  advantage  which  may  be 
taken  of  a  testimony  plainly  found  to  be  false,  and  to  forbear 
covering  the  false  witness  with  shame  and  confusion.  Christ 
follows  none  of  these  natural  resentments,  on  purpose  to 
moderate  them  in  us,  and  to  teach  us  to  suppress  them  after 
his  example,  when  the  public  good  or  the  glory  of  God  re 
quires  it. 

57.  And  there  arose  certain,  and  bare  false  witness  against  him,  saying, 

58.  We  heard  him  say,  I  will  destroy  this  temple  that  is  made  with 
hands,  and  within  three  days  I  will  build  another  made  without  hands. 

59.  But  neither  so  did  their  witness  agree  together. 

The  greatest  truths  misunderstood  pass  frequently  for  blas 
phemies,  and  are  the  occasion  of  great  disturbances  and 
transports  of  passion.  There  is  no  kind  of  persecution  what 
ever  which  Christ  has  not  suffered,  sanctified,  and  consecrated 
in  his  own  person.  An  orthodox  teacher  ought  to  comfort 
himself  with  his  example,  when,  in  order  to  persecute  him, 
men  falsify  his  opinions,  writings,  and  doctrine,  and  by  the 
help  of  calumny  attribute  a  bad  one  to  him. 

60.  And  the  high  priest  stood  up  in  the  midst,  and  asked  Jesus,  saying, 
Answerest  thou  nothing  ?  what  is  it  which  these  witness  against  thee  ? 

Jesus  astonishes  and  confounds  his  judge  by  his  silence  and 
patience ;  but  there  is  a  very  great  difference  between  con 
founding  and  converting.  It  is  no  small  humiliation  and 
mortification  to  see  ourselves  deserted  by  those  who  are  most 
obliged  to  defend  us :  how  much  greater  is  it  then  to  see 
them  at  the  head  of  our  enemies !  This  is  what  Jesus  Christ 
teaches  us  to1  bear  without  bitterness,  animosity,  or  the  least 
desire  of  revenge. 

61.  But  he  held  his  peace,  and  answered  nothing.     Again  the  high 
priest  asked  him,  and  said  unto  him,  Art  thou  the  Christ,  the  Son  of  the 
Blessed  ? 

The  love  of  life  renders  the  generality  of  men  eloquent  be- 


CHAPTER   XIV.  533 

fore  their  judges  ;  the  desire  which  Christ  has  to  sacrifice  his, 
causes  him,  like  a  victim,  not  so  much  as  to  open  his  mouth. 
He  justifies  us  before  his  Father,  in  suffering  himself  to  be 
condemned  before  men ;  he  repairs  our  innocence  in  not  de 
fending  his  own ;  and  pleads  our  cause  so  much  the  better 
before  the  supreme  and  eternal  tribunal  in  heaven,  as  he 
seems  to  betray  his  own  by  his  silence  before  this  unjust  tri 
bunal.  Happy  that  person  who  follows  him  at  a  distance  at 
least,  and  in  the  disposition  of  his  heart !  How  many  are 
there  who,  like  this  high  priest,  interrogate  the  eternal 
truth  without  knowing  it,  or  with  a  design  to  dishonour  and 
persecute  it !  When  we  consult  it  with  a  double  heart,  it 
either  answers  not  at  all,  or  else  in  such  a  manner  as  to  blind 
and  harden  us  the  more.  Let  us  examine  our  own  hearts  be 
fore  we  undertake  to  inquire  into  the  truth,  that  we  may  know 
whether  they  are  in  a  condition  to  hearken  to  it,  and  to  profit 
by  its  answers. 

62.  And  Jesus  said,  I  am :  and  ye  shall  see  the  Son  of  man  sitting  on 
the  right  hand  of  power,  and  coming  in  the  clouds  of  heaven. 

Jesus  shows  by  this  modest  and  courageous  answer  that 
his  silence  is  not  a  silence  proceeding  from  fear  or  want  of 
power.  He  admonishes  his  judge  by  intimating  to  him  that 
he  is  to  be  his.  This  is  a  kind  of  protestation  against  the 
violence  and  injustice  which  his  sovereign  dignity  suffers  ;  and 
an  appeal  against  the  abuse  of  this  inferior  court  to  the  last 
tribunal.  It  belongs  to  none  but  God  to  appeal  to  himself, 
and  to  join  the  authority  of  a  supreme  judge  with  the  hu 
mility  of  a  criminal. 

63.  Then  the  high  priest  rent  his  clothes,  and  saith,  What  need  we 
any  further  witnesses  ? 

That  very  thing  which  ought  to  enlighten  this  judge  finishes 
and  completes  his  blindness,  through  the  bad  disposition  of 
his  heart :  so  true  is  it  that  another  voice  and  other  ears  be 
sides  those  of  the  body  are  requisite,  in  order  to  our  hearing 
with  profit  the  truths  of  salvation.  The  great  are  generally 
offended  and  scandalized  at  great  truths,  instead  of  profiting 
by  them ;  the  reason  is,  because  they  have  great  passions. 
The  truth  of  the  last  judgment,  which  ought  to  make  the  deep- 

45* 


534  MARK. 

est  impression  upon  the  mind  of  a  bishop,  a  judge,  or  a  prince, 
is  that  which  they  are  least  willing  to  hear  when  they  are 
not  really  the  servants  of  God. 

64.  Ye  have  heard  the  blasphemy  :  what  think  ye?   And  they  all  con 
demned  him  to  be  guilty  of  death. 

Let  us  adore  Jesus  Christ,  condemned  by  his  own  people, 
in  order  to  save  that  very  people.  He  is  judged  by  them  all 
in  general  as  unworthy  to  live ;  but  they  are  the  iniquities 
of  us  all  which  condemn  him  by  their  mouth.  After  this,  who 
can  wonder  to  see  good  men  condemned  by  the  world?  Yes, 
Lord,  thou  art  indeed  guilty  of  death  for  our  sins,  because 
thy  love  caused  thee  to  take  them  upon  thyself,  and  thou  wast 
pleased  to  become  the  victim  for  them.  How  then  can  I  pos 
sibly  avoid  death,  I  who  have  deserved  it  by  my  own  sins  ? 

65.  And  some  began  to  spit  on  him,  and  to  cover  his  face,  and  to 
buffet  him,  and  to  say  unto  him,  Prophesy :  and  the  servants  did  strike 
him  with  the  palms  of  their  hands. 

The  image  of  the  invisible  God  refuses  not,  for  our  sakes, 
to  be  dishonoured  by  the  most  unworthy  treatment.  All  his 
senses  suffer:  (1.)  His  sight,  by  their  covering  his  face.  (2.) 
His  hearing,  by  their  blasphemies.  (3.)  His  smelling,  by  the 
nastiness  of  their  spittle.  (4.)  His  feeling,  by  their  buffeting 
him,  and  the  blows  given  by  these  servants.  (5.)  His  taste, 
by  the  blood  which  proceeded  from  these  blows,  etc.  This  is 
a  dreadful  motive  of  humiliation  for  the  sinner,  who  seeks 
only  to  gratify  his  senses ;  and  it  is  more  so  for  the  proud 
and  revengeful  person,  who  cannot  bear  the  least  injury,  and 
is  a  mere  idolater  of  his  false  honour. 

SECT.  vni. — PETER'S  DENIAL  AND  REPENTANCE. 

66.  fl  And  as  Peter  was  beneath  in  the  palace,  there  cometh  one  of  the 
maids  of  the  high  priest : 

Presumption,  curiosity,  and  unprofitable  conversation  draw 
Peter  into  the  occasion  of  his  fall.  When  a  man  can  be  ser 
viceable  to  his  friends  under  their  disgraces  and  persecutions 
for  religion,  he  may  then  expose  himself  to  some  danger  upon 
their  account ;  but  to  do  it  when  he  cannot  serve  them  in  the 
least  is  to  forget  that  he  is  weak,  and  that  he  ought,  out  of 


CHAPTER   XIV.  535 

humility,  to  avoid  danger  as  much  as  possible,  and  not  to  ex 
pose  himself  thereto  out  of  curiosity  or  presumption. 

67.  And  when  she  saw  Peter  warming  himself,  she  looked  upon  him, 
and  said,  And  thou  also  wast  with  Jesus  of  Nazareth.  68.  But  he  de 
nied,  saying,  I  know  not,  neither  understand  I  what  thou  sayest.  And 
he  went  out  into  the  porch  ;  and  the  cock  crew. 

What !  not  know  him,  who,  by  the  eucharist,  had  just  given 
himself  to  him,  and  was  at  that  very  time  sacrificing  himself 
for  him  ?  There  are  but  too  many  who  imitate  Peter,  in  de 
nying  Christ  by  their  works  as  soon  as  ever  they  leave  the 
holy  table,  and  in  being  ashamed  before  men  of  his  truths, 
his  gospel,  and  his  friends.  Men  look  upon  it  as  a  small  thing, 
under  the  fair  and  specious  pretexts  of  wisdom,  advantage, 
and  other  prudential  considerations,  to  dissemble  the  know 
ledge  which  they  have  of  the  innocency  of  those  who  are  ren 
dered  odious  to  the  world,  or  their  agreement  with  them  in 
the  same  sentiments  and  opinions.  We  shall  one  day  see 
what  judgment  God  will  pass  upon  this  conduct.  The  silence 
of  a  good  man  and  a  friend  is  a  piece  of  treachery,  which  is 
sometimes  more  prejudicial  and  of  more  pernicious  conse 
quence  than  the  accusation  of  a  declared  enemy. 

69.  And  a  maid  saw  him  again,  and  began  to  say  to  them  that  stood 
by,  This  is  one  of  them.  70.  And  he  denied  it  again.  And  a  little  after, 
they  that  stood  by  said  again  to  Peter,  Surely  thou  art  one  of  them  :  for 
thou  art  a  Galilean,  and  thy  speech  agreeth  thereto. 

The  experience  of  a  first,  and  even  of  a  second  fall,  is  not 
sufficient  to  convince  a  presumptuous  person,  or  to  make  him 
sensible  of  his  danger.  The  danger  is  never  small  when  the 
weakness  is  great,  and  a  man  depends  upon  himself.  A' silly 
woman,  a  word,  or  even  a  look,  is  able  to  overturn  the  chief 
pillars  of  the  church,  if  they  are  not  well  founded  upon  the 
love  of  God  and  the  contempt  of  the  world,  and  of  all  its 
false  advantages. 

71.  But  he  began  to  curse  and  to  swear,  saying,  I  know  not  this  man 
of  whom  ye  speak. 

Is  this  the  man  who  said,  "Lord,  to  whom  shall  we  go? 
thou  hast  the  words  of  eternal  life.  And  we  believe,  and  are 
sure  that  thou  art  that  Christ,  the  Son  of  the  living  God." 
What  knowledge,  what  faith,  what  zeal  soever  a  man  has,  he 


536  MARK. 

may  lose  it  all  in  a  moment,  and  become  like  Peter.  Pre 
sumption  was  the  cause  of  his  fall :  let  humility  support  us, 
and  conserve  in  us  the  gifts  of  God. 

72.  And  the  second  time  the  cock  crew.  And  Peter  called  to  mind 
the  word  that  Jesus  said  unto  him,  Before  the  cock  crow  twice,  thou 
shalt  deny  me  thrice.  And  when  he  thought  thereon,  he  wept. 

In  vain  does  the  cock  crow  to  the  ears  of  Peter ;  in  vain 
do  all  preachers  cry  aloud  to  awaken  the  sinner,  unless  the 
grace  of  Christ  open  his  understanding,  his  memory,  and  his 
heart,  and  draw  from  thence  the  tears  of  repentance.  Peter's 
tongue  utters  not  a  word,  but  his  heart  speaks  by  his  eyes. 
A  true  penitent  ought  to  begin  by  silence,  especially  if  his 
tongue  has  been  the  instrument  of  his  sin.  Such  a  person 
should  speak  to  God  by  his  love,  and  to  men  by  his  tears.  It 
is  to  his  heart  that  God  speaks,  when  it  is  touched  with  a 
sense  of  his  sins ;  and  it  is  his  heart  which  must  speak  to  God, 
if  it  desires  to  be  cured. 


CHAPTER  XV. 

SECT.    I. — JESUS  BROUGHT   BEFORE  PILATE. — BARABBAS. — THE 
CLAMOUR    OF   THE   JEWS   AGAINST    CHRIST. 

1.  AND  straightway  in  the  morning  the  chief  priests  held  a  consulta 
tion  with  the  elders  and  scribes  and  the  whole  council,  and  bound  Jesus, 
and  carried  him  away,  and  delivered  him  to  Pilate. 

Nothing  can  appear  more  regular  in  itself  than  this  assem 
bly  ;  but  the  more  lawful  its  authority  is,  the  more  criminal 
is  the  abuse  thereof  to  the  oppression  of  innocence.  When 
the  supreme  judges  betray  their  trust,  they  are  more  guilty 
than  the  inferior,  because  there  is  no  remedy  or  appeal  for 
those  whom  they  oppress.  Jesus  is  delivered  to  the  secular 
power  and  to  the  Gentiles  as  a  profane  and  impious  person, 
because  he  is  a  universal  criminal,  who  bears  the  sins  both  of 
Jews  and  Gentiles,  of  all  states  and  conditions  of  men,  and 
because  he  is  to  be  condemned  in  the  place  of  all,  and  to  die 
for  all.  He  refuses  no  judge,  and  declines  no  tribunal,  be- 


CHAPTER    XV.  537 

cause  lie  looks  upon  himself  as  already  condemned  by  his 
Father,  and  upon  men  as  being,  by  their  injustice,  only  the 
executioners  of  his  sovereign  justice. 

2.  And  Pilate  asked  him,  Art  thou  the  King  of  the  Jews  ?    And  he 
answered  and  said  unto  him,  Thou  sayest  it. 

Christ  bears  testimony  to  his  own  royal  dignity,  but 
without  saying  any  thing  which  might  deliver  him  from  the 
hands  of  his  enemies.  It  is  very  difficult  for  a  man  not  to 
own  and  declare  that  he  is  a  king,  when  such  an  acknowledg 
ment  and  declaration  draw  after  them  honour,  respect,  and 
every  thing  due  to  royalty.  But  when  royalty  itself  is  be 
come  a  crime,  then  he  who  dares  own  and  acknowledge  it 
must  despise  life.  Christ  never  confessed  himself  a  king  till 
he  found  himself  in  the  hands  of  his  enemies,  because  it  was 
by  the  cross  that  he  was  to  reign. 

3.  And  the  chief  priests  accused  him  of  many  things;  but  he  answered 
nothing. 

Having  seen  Jesus  betrayed  and  delivered  up  by  one  of 
his  apostles,  we  cannot  wonder  at  all  to  see  him  accused  by 
the  chief  priests.  This  consummate  corruption  in  the  chief 
ministers  of  religion  makes  it  evident  that  it  was  high  time 
that  the  Saviour  should  appear  in  the  world,  that  the  true 
priest  should  come  to  offer  his  sacrifice,  and  that  grace  should 
be  shed  abroad  in  the  heart,  as  the  sovereign  remedy  of  sin. 

4.  And  Pilate  asked  him  again,  saying,  Answerest  thou  nothing  ? 
behold  how  many  things  they  witness  against  thee. 

Our  sins  shut  the  mouth  of  Christ.  He  answered  nothing, 
because  he  was  to  answer  for  us  who  had  nothing  to  answer 
for  ourselves.  The  silence  'of  the  person  accused  confounds 
both  the  malice  of  the  accusers  and  the  cowardice  of  the 
prevaricating  judge,  when  this  silence  is  supported  by  inno 
cence. 

5.  But  Jesus  yet  answered  nothing ;  so  that  Pilate  marvelled. 

The  silence  of  Jesus  proceeds  from  his  owning  all  our 
crimes  before  his  Father,  his  only  lawful  judge.  Concern, 
passion,  fear  of  death,  love  of  reputation,  and  desire  to  be 
justified,  make  an  accused  person  speak  who  has  nothing  at 
liberty  but  his  tongue ;  but  even  the  tongue  itself  of  Christ 


538  MARK. 

is  not  at  liberty,  being  under  a  kind  of  confinement  from  his 
meekness,  his  patience,  his  wisdom,  his  humility,  his  obe 
dience,  and  his  quality  of  victim,  which  make  him  even  in 
love  with  shame  and  with  the  cross. 

6.  Now  at  that  feast  he  released  unto  them  one  prisoner,  whomsoever 
they  desired. 

This  custom  is  a  type  of  the  deliverance  of  all  mankind  at 
the  feast  of  the  immolation  of  Christ  the  true  paschal  victim. 
It  is  a  new  benefit,  that  he  would  not  be  released  at  the  feast 
of  the  passover ;  as  it  was  one  before,  that  he  was  willing  to 
be  redeemed  at  his  presentation  in  the  temple.  There  could 
have  been  no  salvation  for  us,  if  the  Saviour  himself  had  not 
vouchsafed  to  be  the  sacrifice  for  it. 

7.  And  there  was  one  named  Barabbas,  which  lay  bound  with  them 
that  had  made  insurrection  with  him,  who  had  committed  murder  in  the 
insurrection.     8.  And  the  multitude  crying  aloud  began  to  desire  Mm  to 
do  as  he  had  ever  done  unto  them. 

Who  could  have  believed  any  other,  but  that  these  people, 
who  had  so  often  seen  the  miracles  of  the  Son  of  God,  and 
had  been  loaded  with  his  benefits,  were  going  to  speak  in  his 
favour,  and  to  plead  his  innocence  in  order  to  procure  his 
release?  But  nothing  can  be  favourable  to  him,  whom  his 
Father  has  condemned  for  our  sins. 

9.  But  Pilate  answered  them,  saying,  Will  ye  that  I  release  unto  you 
the  King  of  the  Jews  ?  10.  For  he  knew  that  the  chief  priests  had  de 
livered  him  for  envy. 

How  much  mischief  does  envy  cause,  when  ecclesiastical  per 
sons  suffer  themselves  to  be  possessed  therewith !  That  which 
it  first  began  to  do  against  the  Prince  of  pastors,  the  same 
will  it  continue  to  do  against  His  ministers  throughout  all 
succeeding  ages,  and  will  never  cease  to  pursue  them  till  the 
end  of  the  world.  It  was  the  cause  of  the  death  of  Christ 
even  from  the  beginning  of  the  world,  since  it  was  by  the 
envy  of  the  devil  that  sin  first  entered  into  it,  and  since  envy 
was  that  which  made  him  "a  murderer  from  the  beginning." 
Wretched  and  miserable  are  his  children,  who  accomplish  the 
desires  of  their  father.  Miserable  are  those  Cains  who  envy 
their  brethren,  and  thereby  become  their  murderers,  at  least 
in  the  desire  of  their  hearts. 


CHAPTER    XV.  539 

11.  But  the  chief  priests  moved  the  people,  that  he  should  rather  re 
lease  Barabbas  unto  them. 

The  people  follow  the  bad  example  and  the  sentiments  of 
•wicked  priests,  rather  than  those  of  the  good.  The  envy  of 
the  priests,  the  credulity  of  the  people,  and  the  policy  of.  the 
timorous  and  selfish  magistrate,  conspire  to  set  Jesus  Christ 
below  Barabbas. 

12.  And  Pilate  answered  and  said  again  unto  them,  What  will  ye  then 
that  I  shall  do  unto  him  whom  ye  call  the  King  of  the  Jews  ? 

What!  to  have  Jesus  Christ  in  his  hands,  and  not  know 
what  to  do  with  him !  How  many  Christians  are  in  the  like 
condition !  What  shall  we  not  do  with  him,  provided  we  have 
faith !  To  what  purpose  is  he  not  useful,  who  is  the  Saviour, 
the  Sacrifice,  the  Priest,  and  the  Mediator  of  men !  What 
duties  have  we  not  to  pay  him  !  What  requests  have  we  not 
to  make  to  him !  What  ought  we  not  to  present  and  offer  to 
him !  There  are  abundance  of  worldly  people  who  know  not 
what  to  do  with  Christ,  that  is,  with  their  faith  in  Christ :  it 
incommodes  and  perplexes  them ;  they  are  unwilling  to  deliver 
it  up  openly ;  and  they  are  likewise  unwilling  to  follow  it. 
When  a  person  in  authority,  who  is  devoted  to  the  service  of 
God,  has  Jesus  Christ  and  the  interests  of  his  kingdom  within 
his  power,  he  is  far  from  saying,  What  shall  I  do  with  this 
king?  For  he  knows  very  well  that  he  ought  to  use  his 
utmost  endeavours  to  advance  his  kingdom  in  the  world,  and 
to  make  his  own  authority  subservient  to  that  end. 

13.  And  they  cried  out  again,  Crucify  him.     14.  Then  Pilate  said 
unto  them,  Why,  what  evil  hath  he  done?   And  they  cried  out  the  more 
exceedingly,  Crucify  him. 

Faithless  and  ungrateful  people !  who  make  no  other  re 
turn  but  the  punishment  of  the  cross  for  all  the  favours  and 
benefits  they  had  received.  How  many  more  have  Christians 
received,  who  yet  cease  not  to  crucify  him  afresh  by  their 
sins !  Let  us  not  pretend  to  say  that  we  would  never  have 
preferred  Barabbas  before  the  Son  of  God :  for  we  do  the 
same  thing  whenever  we  prefer  our  will  to  his,  our  own  satis 
faction  before  his  law,  the  world  to  his  truth,  and  our  own 
interests  before  the  duties  of  religion. 


540  MARK. 

15.  ^[  And  so  Pilate,  willing  to  content  the  people,  released  Barab- 
bas  unto  them,  and  delivered  Jesus,  when  he  had  scourged  him,  to  be 
crucified. 

Observe  here  the  several  crimes  of  Pilate  : — (1.)  Ambition 
renders  him  a  coward.  (2.)  He  releases  a  murderer.  (3.)  He 
prefers  him  before  the  Author  of  life.  (4.)  He  abandons 
an  innocent  person.  (5.)  He  causes  him  to  be  scourged. 
(6.)  He  unjustly  delivers  him  up  to  his  enemies.  And,  (7.) 
He  causes  him  to  be  crucified.  How  many  sins  do  too  great 
a  regard  to  men,  and  the  fear  of  the  world,  cause  a  judge  to 
commit  who  is  not  firmly  settled  in  the  love  of  justice !  In 
order  to  his  being  the  instrument  of  abundance  of  mischief 
it  is  not  necessary  that  he  should  be  altogether  corrupt ;  it  is 
sufficient  if  he  be  desirous  only  of  pleasing  some  particular 
person.  One  single  passion  makes  a  man  a  slave,  and  pre 
vails  alone  above  a  great  number  of  good  qualities.  Com 
plaisance  is  one  of  the  most  dangerous,  because  it  seems  to 
be  a  passion  attending  a  good  man,  and  because  it  has  nothing 
in  it  which  is  shocking,  nothing  but  what  is  gentle  and  good- 
natured,  insomuch  that  it  often  passes  even  for  gratitude, 
duty,  and  prudence. 

SECT.  II. — CHRIST  SCOURGED,  CROWNED  WITH  THORNS,  AND 

INSULTED. 

16.  And  the  soldiers  led  him  away  into  the  hall,  called  Pretorium ; 
and  they  called  together  the  whole  band. 

Let  us  adore  the  Son  of  God  abandoned  to  the  insolence 
of  the  soldiers.  He  is  sometimes  worse  treated  in  a  company 
of  gentlemen,  among  the  great  pretenders  to  reason,  than 
amid  this  whole  band  of  cruel  soldiers.  He  suffers  at  the 
hands  of  these  that  ill  treatment  to  which  his  Father  con 
demned  him ;  and  he  suffers  it  in  the  body,  wherein  he  was 
to  suffer  it:  but  the  others,  as  far  as  lies  in  their  power,  de 
base  and  humble  him  in  his  glorious  and  immortal  state  by 
their  infidelity  with  respect  to  his  mysteries,  and  contrary  to 
the  design  of  God,  who  would  have  him  honoured  by  the  faith 
of  his  church. 


C AFTER.   XV.  541 

17.  And  they  clothed  him  with  purple,  and  platted  a  crown  of  thorns, 
and  put  it  about  his  head, 

Let  us  honour  Jesus  Christ,  dishonoured  in  that  very 
quality  which  ought  to  have  been  most  respected  and  ho 
noured  in  him.  In  this  mystery  he  expiates  the  vanity  and 
excess  of  the  great  ones  of  the  world,  who  spend,  in  clothes 
and  superfluous  ornaments,  not  only  that  which  is  due  to  the 
necessities  of  his  members,  but  even  that  of  which  they  are 
frequently  stripped  and  spoiled.  All  the  crowns  of  the  earth, 
and  the  purple  of  kings,  how  bright  and  glorious  soever  they 
be,  must  pay  homage  to  this  crown  of  thorns  and  to  this  pur 
ple.  The  homage  which  these  require  of  them  is  that  they 
use  their  utmost  endeavours  in  causing  their  people  to  serve 
Jesus  Christ,  maintaining  and  supporting  the  truths  of  Chris 
tianity,  and  the  faithful  ministers  of  the  church,  with  all  the 
authority  which  God  has  given  them. 

18.  And  began  to  salute  him,  Hail,  King  of  the  Jews  I 

He  expiates  the  pride  of  those  who  exact  or  receive  from 
their  subjects  such  honours  as  are  almost  divine.  To  observe 
in  the  church  the  posture  and  countenance  of  abundance  of 
Christian  professors,  one  would  take  them  rather  for  Jews  or 
pagan  soldiers,  who  insult  and  mock  Christ,  than  for  Chris 
tians,  who  come  to  adore  their  Saviour  and  their  King. 
Would  to  God  the  clergy  themselves  did  not  contribute  to  this 
irreverence,  either  by  their  cowardice  in  bearing  with  it,  or 
by  their  negligence  in  instructing  others,  or  by  their  own  bad 
example. 

19.  And  they  smote  him  on  the  head  with  a  reed,  and  did  spit  upon 
him,  and  bowing  their  knees  worshipped  him. 

He  expiates  that  excessive  resentment  which  men  have  of 
the  least  injuries  which  are  done  them,  their  inclination  to 
revenge,  and  the  transports  of  their  passions.  The  insults 
of  these  pagan  soldiers,  who  know  not  Christ,  affect  him  less 
sensibly  in  this  day  of  his  humiliations  and  sufferings  than 
the  carelessness,  forgetfulness,  and  irreligion  of  Christians, 
who  make  profession  that  they  believe  in  him,  and  look  upon 
him  as  their  Saviour.  Let  us  pray  to  God,  and  worship  him 
in  Jesus  Christ ;  but  let  us  do  it  in  such  a  manner  as  is  worthy 

Vol.  L— 46 


542  .         MARK. 

both  of  God  and  of  Christ.  If  to  bow  the  knees  be  to  wor 
ship  Christ,  these  heathens  do  it  as  well  as  we.  It  is  the 
heart  which  prays  and  worships ;  the  modest  and  reserved 
behaviour  is  but  the  sign,  and,  as  it  were,  the  visible  sacra 
ment  of  the  invisible  adoration. 

SECT.     III. — THE    CROSS    CARRIED. — JESUS     CRUCIFIED. — THE 

THIEVES. 

20.  And  when  they  had  mocked  him,  they  took  off  the  purple  from 
him,  and  put  his  own  clothes  on  him,  and  led  him  out  to  crucify  him. 

A  God,  become  the  jest  and  sport  of  his  creatures,  ex 
piates  the  sacrilege  of  his  creatures  who  make  a  jest  of  God 
and  religion.  Every  one  has  his  particular  way  of  making  a 
mock  of  these,  which  is  either  more  or  less  criminal:  some 
do  it  in  a  more  gross  and  sensible,  others  in  a  more  private 
and  spiritual  manner ;  ecclesiastical  persons  after  one  fashion, 
and  worldly  people  after  another;  some  with  deliberate  pur 
pose  and  out  of  an  extravagant  gayety  of  mind,  others 
through  carelessness,  ignorance,  or  custom,  and,  as  it  were, 
without  perceiving  it.  The  wicked  do  but  too  nearly  resem 
ble  these  soldiers :  if  they  cease  to  mock  Christ,  it  is  only  in 
order  to  crucify  him  by  other  sins. 

21.  And  they  compel  one  Simon  a  Cyrenian,  who  passed  by,  coming 
out  of  the  country,  the  father  of  Alexander  and  Rufus,  to  bear  his  cross. 

Happy  is  that  person  who  bears  his  cross  in  following 
Christ,  though  against  his  own  inclination !  There  are  scarce 
any  crosses  and  afflictions  in  the  world  which  are  purely 
voluntary,  and  which  a  man  would  embrace  by  his  own  choice ; 
but  that  which  in  its  original  is,  as  it  were,  forced,  becomes 
voluntary  by  acceptance.  The  silence  of  this  man  is  to  us  a 
testimony  of  his  patience,  his  peaceableness,  and  his  adhe 
rence  to  the  cross  of  Christ;  or  at  least  a  lesson,  which 
teaches  us  what  we  ought  to  do  under  those  afflictions  which 
may  fall  upon  us. 

22.  And  they  bring  him  unto  the  place  Golgotha,  which  is,  being  in 
terpreted,  The  place  of  a  skull. 

The  true  Isaac  carries  the  wood  for  his  sacrifice  to  the  very 
place  appointed  for  his  immolation.  He  suffers,  and  offers 


CHAPTER   XV.  543 

himself  without  the  gaje,  (Heb.  xiii.  12,)  to  show  that  we 
must  expect  our  sanctification  and  salvation  from  his  sacrifice 
only,  and  not  from  the  sacrifices  offered  in  Jerusalem  accord 
ing  to  the  law ;  and  that  it  is  a  universal  sacrifice  which  is 
to  redeem,  sanctify,  and  save,  not  the  Jewish  people  alone, 
but  all  the  nations  of  the  earth. 

23.  And  they  gave  him  to  drink  wine  mingled  with  myrrh :  but  he 
received  it  not. 

All  humanity  is  changed  into  cruelty  to  augment  the  suf 
ferings  of  Christ,  and  yet  the  sinner  would  fain  have  every 
thing  changed  into  delights  for  his  own  ease  and  gratification. 
Christ  tastes  a  little  of  this  bitter,  intoxicating,  and  strength 
ening  liquor,  that  he  may  suffer  the  bitterness  of  it ;  he  re 
fuses  the  rest,  to  show  that  he  was  resolved  to  endure  all  the 
pains  of-  the  cross,  to  offer  his  sacrifice  with  a  perfect  freedom 
of  mind,  and  not  to  defer  the  moment  of  his  death  and  the 
completion  of  his  sacrifice  by  repairing  his  strength.  How 
wonderful,  0  Jesus,  is  the  whole  economy  of  thy  sufferings ! 
It  is  peculiar  to  thee  alone  to  suffer  with  this  freedom  of 
mind,  this  strict  conformity  to  the  will  of  God  thy  Father, 
and  this  insatiate  love  of  sufferings. 

24.  And  when  they  had  crucified  him,  they  parted  his  garments,  cast 
ing  lots  upon  them,  what  every  man  should  take. 

Christ  is  humbled  even  in  his  garments,  which  had  been 
often  the  instruments  of  his  goodness  and  mercy  toward  his 
people.  Ecclesiastical  revenues  being  the  patrimony  of  the 
poor,  are,  in  respect  of  them,  to  be  looked  upon  as  the  garments 
of  Christ,  who  had  no  other  goods  upon  earth  but  that  only 
which  served  to  cover  his  body.  What  then  can  we  think 
when  we  see  them  become  the  lot  and  portion  of  soldiers,  but 
only  that  this  part  of  Christ's  passion  is  renewed  daily  among 
Christians?  When  clergymen  by  profession  are  likewise 
professed  gamesters,  though  they  have  no  revenues  but  what 
belong  to  the  church,  do  they  not  justly  deserve  to  be  looked 
upon  as  soldiers  who,  at  the  very  foot  of  the  cross,  cast  lots 
for  the  patrimony  of  Christ  crucified,  and  the  garments  of  his 
members  ? 


544  MARK. 

25.  And  it  was  the  third  hour,  and  they  Crucified  him. 

Who  will  give  us  a  heart  worthy  to  adore  Jesus  Christ 
nailed  to  the  cross  as  a  victim  laid  upon  the  altar,  and  there 
offering  to  his  Father,  in  behalf  of  his  church,  the  grand  sa 
crifice  of  his  love  and  of  his  life  ?  This  cross  is  not  only  the 
altar  of  sacrifice,  but  also  the  pulpit  of  the  true  teacher,  the 
nuptial  bed  of  the  bridegroom  who  produces  us  from  his 
wounds,  and  the  tribunal  of  the  sovereign  Judge.  Every  one 
of  these  qualities  requires  particular  duties,  which  we  ought 
carefully  to  study  and  to  pay  him  with  fidelity. 

26.  And  the  superscription  of  his  accusation  was  written  over,  THE 
KING  OF  THE  JEWS. 

Death  is  so  far  from  destroying  the  regal  power  in  Christ, 
as  it  does  in  earthly  kings,  that  it  is,  on  the  contrary,  the 
very  foundation  thereof.  He  becomes  the  King  of  the  true 
Jews,  of  the  Israel  of  God,  and  of  all  nations,  by  overcoming 
their  true  enemies,  namely,  death,  the  devil,  and  sin,  and 
obtaining  for  them  the  true  salvation,  and  the  right  to  reign 
with  him.  Let  me  not  be  so  unjust,  0  Jesus,  my  King  and 
my  Deliverer,  as  to  dispute  with  thee  the  sovereignty  of  my 
heart,  which  has  cost  thee  so  dear. 

27.  And  with  him  they  crucified  two  thieves ;  the  one  on  his  right 
hand,  and  the  other  on  his  left. 

In  death,  that  which  passes  before  the  eyes  of  men  may  be 
common  to  the  righteous  and  the  wicked ;  but  that  which 
passes  in  the  sight  of  God  is  very  different.  Those  who  have 
any  ambition  to  reign  with  Christ  must  expect  to  be  crucified 
with  him ;  and  even  those  who  have  no  such  ambition  will, 
notwithstanding,  be  certainly  crucified  in  some  manner  or 
other.  The  former,  with  the  cross  of  Christ,  purchase  heaven ; 
the  latter  hell,  with  the  cross  of  the  devil :  all  Christians  and 
all  mankind  are  thus  divided. 

28.  And  the  scripture  was  fulfilled,  which  saith,  And  he  was  num 
bered  with  the  transgressors. 

Christ,  by  being  numbered  with  the  transgressors  at  the 
time  of  his  death,  merits  for  us  the  favour  of  being  placed  in 
the  number  of  children,  upon  our  receiving  our  own  death  in 
the  spirit  of  humility  and  repentance.  The  sentiments  which 


CHAPTER   XV.  545 

these  people  have  of  Christ  crucified,  teach  us  not  to  fall  in  with 
the  judgment  of  the  greatest  number.  He  passes  for  a  no 
torious  malefactor  in  the  opinion  of  all,  except  a  very  few 
who  dare  not  declare  their  thoughts.  We  frequently  judge 
of  the  eternal  state  of  a  sinner  by  the  manner  of  his  death ; 
but  God,  perhaps,  judges  very  differently  concerning  it :  that 
person  dies  the  death  of  malefactors  who  is  an  elect  of  God. 

SECT.  IV. — BLASPHEMIES. — DARKNESS. — CHRIST   CRIES    OUT, 
AND    DIES. 

29.  And  they  that  passed  by  railed  on  him,  wagging  their  heads,  and 
saying,  Ah,  thou  that  destroyest  the  temple,  and  buildest  it  in  three  days, 
30.  Save  thyself,  and  come  down  from  the  cross. 

He  who  is  fastened  to  the  cross  out  of  obedience  and  love 
will  never  come  down  from  it  of  his  own  accord.  It  is  not 
sufficient  that  a  man  live  under  mortification  and  the  cross, 
he  must  likewise  die  therein.  It  is  sometimes  a  great  temp 
tation  to  those  who  suffer  for  the  sake  of  Christ,  to  see  that 
their  sufferings  are  an  occasion  of  dishonouring  God,  and  insult 
ing  piety  and  religion.  It  is  their  part  to  continue  faithful  to 
God  in  their  state  and  condition ;  it  is  God's  to  take  care  to 
put  a  stop  to  the  blasphemy,  and  to  secure  the  honour  of  piety. 

31.  Likewise  also  the  chief  priests  mocking  said  among  themselves 
with  the  scribes,  He  saved  others  ;  himself  he  cannot  save. 

If  Christ  had  saved  himself,  he  could  not  then  have  saved 
others.  There  is  a  time  to  suffer  and  a  time  to  act.  It  is 
not  always  a  proper  time  to  repress  the  insults  which  are 
made  against  the  truth :  there  are  some  seasons  when  it  is 
better  to  suffer  and  to  be  silent,  than  to  work  miracles  and 
to  make  apologies.  Human  reason  cannot  comprehend  how  any 
one  can  save  himself  from  suffering,  when  he  does  not  save 
himself  at  all ;  and  it  imagines  that  it  argues  very  justly  in 
concluding  that  Christ  wrought  only  false  miracles  for  others, 
since  he  wrought  none  for  himself.  0  cross  of  my  Saviour, 
it  is  in  many  different  ways  that  thou  confoundest  the  wisdom 
of  the  world ! 

32.  Let  Christ  the  King  of  Israel  descend  now  from  the  cross,  that  we 
may  see  and  believe.     And  they  that  were  crucified  with  him  reviled  him. 

An  earnest  desire  to  see  is  but   a  very  ill  disposition  in 

2K 


546  MAR  K. 

order  to  believe.  Had  Christ  descended  from  the  cross  and 
not  died,  all  faith  had  been  quite  destroyed,  and  he  could  not 
have  been  either  the  author  or  finisher  of  it.  See  here  another 
delusion  of  human  pride,  to  imagine  that  miracles  are  of 
themselves  sufficient  to  engage  men  to  believe  :  as  if  faith  were 
not  a  gift  of  God.  These  men  will  believe,  they  say,  if  Christ 
save  himself  from  death ;  when  they  themselves  had  seen  him 
raise  one  who  had  been  dead  four  days,  without  any  other 
effect  than  increasing  in  envy,  incredulity,  and  hardness  of 
heart.  So  greatly  does  the  sinner  deceive  himself. 

33.  And  when  the  sixth  hour  was  come,  there  was  darkness  over  the 
whole  land  until  the  ninth  hour. 

It  is  the  sinner's  blindness,  it  is  our  own,  which  is  repre 
sented  by  this  darkness.  Such  is  the  heart  which  has  given 
itself  its  death-wound  by  means  of  sin,  and  has  now  no 
other  hold  of  God  but  only  by  some  small  remains  of  faith. 
Exceeding  happy  in  its  misfortune,  if  the  light  of  grace 
return  and  prevent  it  from  expiring  under  its  darkness. 
Christ  hereby  plainly  showed  that  his  death  was  to  recover 
the  world  out  of  the  darkness  of  sin  and  error.  It  has  re 
covered  us  out  of  it :  forever  blessed  be  his  holy  name  for 
this  mercy. 

34.  And  at  the  ninth  hour  Jesus  cried  with  a  loud  voice,  saying,  Eloi, 
Eloi,  lama  sabachthani  ?  which  is,  being  interpreted,  My  God,  my  God, 
why  hast  thou  forsaken  me  ? 

The  cry  of  the  heart  is  the  prayer  of  charity  or  love,  and 
the  loud  cry  of  Christ's  heart  is  the  prayer  of  his  love,  which 
causes  him  to  give  his  life  for  us,  and  which  implores  the 
greatest  mercy  for  his  church.  Hear  this  cry,  0  my  God, 
and  let  it  be  the  peace  of  thy  church !  Christ  is  forsaken  by 
his  Father,  on  no  other  account  but  only  because  the  sinner 
deserved  to  be  so,  and  to  the  end  that  he  may  not.  Strange 
and  wonderful  dereliction  this !  which,  exposing  Christ  to  the 
rage  of  his  creatures,  unites  him  to  his  Father  in  a  more  close, 
holy,  and  divine  manner,  as  his  true  victim.  Why  ?  It  is 
because  God  thy  Father  loved  mankind  so  exceedingly ;  it  is 
because  thou,  0  Jesus  my  Saviour,  gavest  thyself  up  to  his 
justice,  that  thou  mightest  be  the  victim  of  the  world ;  it  is 


CHAPTER   XV.  547 

because  thy  Spirit  had  forsaken  sinners,  and  could  not  pos 
sibly  be  restored  to  them  but  by  the  effusion  of  thy  adorable 
blood. 

35.  And  some  of  them  that  stood  by,  when  they  heard  it,  said,  Behold, 
he  calleth  Elias. 

The  last  words  of  Christ  are  so  much  the  more  worthy  of  a 
singular  regard  and  reverence,  because  they  are  dishonoured 
by  these  impious  wretches,  and  because  they  discover  to  us 
the  most  holy  dispositions  of  Jesus  Christ,  his  greatest  in 
ternal  sufferings,  and  the  most  violent  impression  of  God,  as 
being  infinite  justice  and  holiness  itself  upon  his  Son  made 
sin,  that  is,  the  victim  of  sin  for  us.  He  bears  alone  all  the 
affronts  and  insults  of  the  priests  and  the  people,  of  Jews  and 
Gentiles,  and  of  the  companions  and  witnesses  of  his  suffer 
ings,  because  he  alone  bears,  expiates,  and  destroys  all  the 
sins  of  the  whole  world. 

36.  And  one  ran  and  filled  a  sponge  full  of  vinegar,  and  put  it  on  a 
reed,  and  gave  him  to  drink,  saying,  Let  alone ;  let  us  see  whether  Elias 
will  come  to  take  him  down. 

Malice  persecutes  Christ  to  the  very  last.  He  expiates 
the  sharpness  and  bitterness  of  our  words,  and  the  licentious 
ness  of  our  tongue,  by  what  he  suffers  in  his  own.  See  here 
all  the  consolation  the  creatures  give  their  Creator  while  he 
is  suffering  for  them :  namely,  infidelity,  sharpness,  and 
bitterness.  The  sharpness  and  bitterness  of  a  heart  full  of 
gall,  animosity,  and  revenge  against  one's  brother,  are,  with 
out  comparison,  more  grievous  to  Christ  than  those  here 
tasted  by  him,  which  are  only  an  emblem  of  the  other.  It  is 
by  the  sweetness  and  gentleness  of  charity  that  Christ  re 
quires  men  should  comfort  him  in  his  sufferings. 

37.  And  Jesus  cried  with  a  loud  voice,  and  gave  up  the  ghost. 

This  cry  is  a  testimony  of  Christ's  divinity,  at  the  same 
time  that  his  death  gives  one  of  his  humanity.  The  cry  of 
our  sins  gives  him  death ;  his  cry,  which  offers  his  death  to 
his  Father,  delivers  us  from  death.  All  nature  ought  to  be 
annihilated  at  the  death  of  its  God ;  but  he  requires  no  more 
than  the  annihilation  and  death  of  sin  in  us.  Let  us  pay  him 
at  least  adoration,  thanksgiving,  humiliation,  love,  and  all 


548  MARK. 

the  other  duties  of  which  the  heart  of  man  is  capable  toward 
his  God  dying  for  him. 

SECT.  V. — THE   MIRACLES  AFTER   CHRIST'S    DEATH. — THE   CEN 
TURION. — THE   HOLY   WOMEN. 

38.  And  the  vail  of  the  temple  was  rent  in  twain  from  the  top  to  the  bottom. 

Behold  all  the  mysteries  which  are  just  going  to  be  dis 
covered.  The  veil  of  the  true  sanctuary  will  now  immediately 
be  opened  to  men,  by  the  rending  of  the  veil  of  Christ's  flesh. 
The  death  of  the  true  victim  puts  an  end  to  the  figurative 
sacrifices,  and  to  all  the  carnal  righteousness  of  the  Jewish 
temple.  The  whole  earth  is  about  to  become  the  temple  of 
God  by  the  sacrifice  of  charity,  in  which  alone  the  true 
righteousness  consists,  and  by  the  sacrifice  of  the  eucharist, 
which  will  everywhere  renew  the  memory  of  that  which  is 
just  now  accomplished  on  mount  Calvary,  and  will  publish 
this  truth  in  all  places,  that  Christ  died  for  the  salvation  of 
the  whole  world. 

39.  If  And  when  the  centurion,  which  stood  over  against  him,  saw  that 
he  so  cried  out,  and  gave  up  the  ghost,  he  said,  Truly  this  man  was  the 
Son  of  God. 

A  powerful  and  miraculous  cry  this !  It  opens  the  eyes 
and  the  heart  of  the  centurion,  because  for  him  it  is  accom 
panied  with  the  internal  cry  of  grace  which  is  represented  by 
it.  There  is  a  loud  cry  at  the  death  of  Christ;  there  was 
the  same  at  the  resurrection  of  Lazarus :  to  show  that  our 
blessed  Saviour's  death  was  to  merit  for  us  the  grace  to  rise 
to  the  true  life.  The  faith  and  confession  of  the  centurion 
are  the  first-fruits  of  the  faith  of  the  Gentiles,  and  a  pro 
phetic  sign  of  their  being  preferred  before  the  Jews.  As 
Christ  during  his  whole  life  gave  himself  to  the  Jews,  so  im 
mediately  upon  his  death  he  begins  to  declare  for  the  Gen 
tiles  by  this  first  grace. 

40.  There  were  also  women  looking  on  afar  off:  among  whom  was 
Mary  Magdalene,  and  Mary  the  mother  of  James  the  less  and  of  Joses, 
and  Salome ;    41.  Who  also,  when  he  was  in  Galilee,  followed  him,  and 
ministered  unto  him ;  and  many  other  women  which  came  up  with  him 
unto  Jerusalem. 

Grace,  which  is  the  fruit  of  the  death  of  Jesus  Christ, 


CHAPTER   XV.  549 

triumphs  in  the  weaker  sex,  by  rendering  these  women  faith 
ful  in  their  attendance  at  the  cross,  t9  teach  man  to  glory  in 
his  own  weakness  if  he  would  receive  the  strength  of  Jesus 
Christ.  These  holy  women  satisfy  the  bashfulness  and 
modesty  of  their  sex,  in  keeping  at  some  distance  from  this 
spectacle  ;  they  satisfy  their  love  and  their  duty,  in  not  losing 
sight  of  the  Saviour  of  the  world  during  his  sacrifice.  The 
love  of  life  and  the  fear  of  death  are  the  things  which  most 
strongly  oppose  the  obligation  under  which  we  lie  to  follow 
Jesus  Christ  suffering  and  dying  for  us ;  the  grace  to  be  freed 
from  those  obstacles  is  the  fruit  of  having  followed  Christ  in 
his  life  by  imitating  him,  and  of  having  liberally  distributed 
alms  among  his  poor  members,  as  these  pious  women  had  done. 

SECT.  VI. — JOSEPH    OF   ARIMATHEA. — THE   BURIAL. 

42.  f  And  now,  -when  the  even  was  come,  because  it  was  the  prepara 
tion,  that  is,  the  day  before  the  sabbath,  43.  Joseph  of  Arimathea,  an 
honourable  counsellor,  which  also  waited  for  the  kingdom  of  God,  came, 
and  went  in  boldly  unto  Pilate,  and  craved  the  body  of  Jesus. 

Whoever  with  faith  expects  and  waits  for  the  kingdom  of 
God,  exposes  himself  boldly  to  the  greatest  perils  of  this 
present  life.  God  knows  how  to  find  proper  persons  for  his 
work,  how  dangerous  soever  it  may  be,  when  he  designs  to 
employ  them  therein.  None  but  Christ  could  have  found 
friends  of  condition  after  such  a  death,  because  none  but  he 
could  give  himself  such  by  the  sovereign  power  which  he  had 
over  hearts.  None  of  Christ's  known  and  professed  disciples 
have  any  share  in  his  burial,  because  it  was  requisite  there- 
should  be  unsuspected  witnesses  of  the  certainty  of  his  death ; 
nor  have  his  apostles  any  thing  to  do  in  it,  because  by  their 
cowardice  they  deserved  to  be  deprived  of  this  honour;  nor 
even  Peter  himself,  because  he  was  taken  up  in  bewailing  his 
own  death. 

44.  And  Pilate  marvelled  if  he  were  already  dead :  and  calling  unto 
him  the  centurion,  he  asked  him  whether  he  had  been  any  while  dead. 

The  time  of  Christ's  death  is  not  subjected  to  the  general 
and  common  laws,  but  solely  to  the  will  of  God,  and  even  to 
the  power  of  the  person  who  dies.  How  wonderful  is  the 


550  MARK. 

wisdom  of  God  in  the  methods  which  it  takes,  almost  in  an 
imperceptible  manner,  to  have  witnesses  of  the  truth  of  his 
Son's  death,  and  to  obviate  the  objections  of  those  who  were 
to  deny  it ! 

45.  And  when  he  knew  it  of  the  centurion,  he  gave  the  body  to  Joseph. 
This  faithful  disciple  is  paid  in  ready  money  for  his  fidelity 

and  courage,  by  his  receiving  as  a  gift  the  victim  of  God,  the 
treasure  of  the  church,  the  sacred  bud  from  whence  salvation 
is  to  spring,  and  the  precious  grain  of  wheat  which  contains 
the  kingdom  of  God.  We  seldom  expose  ourselves  to  great 
dangers  for  the  sake  of  God  without  being  rewarded  im 
mediately,  at  least  by  the  comfort  of  having  done  our  duty, 
and  of  having  secured  to  ourselves,  in  some  measure,  the  pos 
session  of  Jesus  Christ  to  all  eternity. 

46.  And  he  bought  fine  linen,  and  took  him  down,  and  wrapped  him 
in  the  linen,  and  laid  him  in  a  sepulchre  which  was  hewn  out  of  a  rock, 
and  rolled  a  stone  unto  the  door  of  the  sepulchre. 

Whoever  is  dead  to  sin  with  Jesus  Christ,  ought,  (1.)  To 
receive  Christ  with  a  pure  heart.  (2.)  By  the  assistance  of 
his  ministers  to  remove  himself  from  the  place  or  occasions 
of  sin  wherein  he  was  dead.  (3.)  As  it  were  to  wrap  up 
Christ  in  his  heart,  by  preserving  him  therein  with  great 
care.  (4.)  To  make  of  his  heart  a  living  sepulchre,  by  the 
remembrance  of  Christ's  death.  (5.)  To  hew  this  sepulchre 
out  of  a  rock,  that  is,  to  found  and  root  it  in  Christ  by  an 
unshaken  faith.  (6.)  To  shut  it  up  from  the  world,  and  the 
occasions  of  sin  and  distraction  of  mind,  by  retirement  and 
silence.  (7.)  So  to  order  the  matter  that  Christ  himself,  by 
his  word  and  grace,  may  be  the  living  stone  rolled  unto  the 
door  of  this  living  sepulchre. 

47.  And  Mary  Magdalene  and  Mary  the  mother  of  Joses  beheld  where 
he  was  laid. 

Let  us  imitate  these  holy  women,  and  take  care  like  them 
not  to  lose  sight  of  Christ,  but  to  follow  him  everywhere  by 
a  persevering  faith  and  an  indefatigable  fidelity.  In  his  life, 
in  his  death,  at  the  sepulchre,  everywhere  he  is  our  God 
and  our  Saviour,  everywhere  adorable,  everywhere  infinitely 
worthy  to  be  sought  after  and  followed.  That  society  is  very 


CHAPTER    XVI.  551 

pleasant,  extremely  profitable,  and  highly  acceptable  to  God, 
which  is  between  two  souls  united  together  only  to  follow 
Christ,  to  seek  him  in  the  poor,  to  honour  him  in  his  mys 
teries,  and  mutually  to  assist  each  other  in  discovering  where 
he  is  laid  and  where  they  may  find  him,  in  order  to  perform 
their  duty  to  him  either  in  himself  or  in  his  members. 


CHAPTER  XVI. 

SECT.  I. — THE   RESURRECTION. —  THE   HOLY  WOMEN   AT   THE 
SEPULCHRE. — ANGELS. 

1.  AND  when  the  sabbath  was  past,  Mary  Magdalene,  and  Mary  the 
mother  of  James,  and  Salome,  had  bought  sweet  spices,  that  they  might 
come  and  anoint  him. 

Faith  seeks  after  life  in  the  very  sepulchre  of  Christ,  and 
it  will  find  even  more  than  it  seeks,  because  it  seeks  it  as  it 
ought,  and  out  of  a  principle  of  obedience.  A  solid  and  sub 
stantial  devotion  is  always  regular,  does  every  thing  in  its 
proper  time,  and  is  very  far  from  neglecting  what  is  com 
manded  for  that  which  is  not.  The  Spirit  of  God,  which 
guides  these  holy  women,  permits  them  not  to  dispense  with 
the  observance  even  of  a  dying  law,  that  so  they  may  per 
form  a  service  to  Christ  which  could  be  deferred  but  a  very 
little  while. 

2.  And  very  early  in  the  morning,  the  first  day  of  the  week,  they  came 
unto  the  sepulchre  at  the  rising  of  the  sun. 

True  charity,  as  well  as  faith,  is  active  and  diligent ;  and 
neither  death  is  capable  to  extinguish  it,  nor  grief  to  render 
it  slothful  and  feeble.  The  diligence  of  these  women  will  not 
have  the  success  they  promise  themselves  from  it,  but  it  will 
have  something  which  is  much  better.  The  work  is  done,  in 
the  sight  of  God,  when  once  a  man  puts  himself  in  a  readiness 
to  do  it ;  good  dispositions  are  never  lost ;  the  endeavours  of 
charity  are  never  fruitless  and  unsuccessful. 

3.  And  they  said  among  themselves,  Who  shall  roll  us  away  the  stone 
from  the  door  of  the  sepulchre  ? 

Love  regards  no  difficulty  nor  danger  ;  it  considers  nothing 


552  M  A  E  K. 

but  the  will  and  desire  of  the  beloved  object.  A  person  must 
needs  have  a  very  great  stock  of  faith,  to  see  difficulties 
•which  in  all  appearance  are  inextricable,  and  yet,  notwith 
standing,  to  go  forward  trusting  entirely  to  Providence.  It 
is  prudence  to  foresee  difficulties ;  but  it  is  a  prudence  more 
holy  and  evangelical  to  obey  the  call  of  God  when  he  calls 
us  to  any  work,  and  to  depend  upon  him  for  those  means 
whereof  we  ourselves  are  utterly  unprovided. 

4.  And  when  they  looked,  they  saw  that  the  stone  was  rolled  away: 
for  it  was  very  great. 

God  generally  removes  the  greatest  obstacles  in  those 
affairs  which  a  man  undertakes,  for  his  sake  alone,  with  cou 
rage  and  faith.  Human  measures  often  fail  even  in  the 
easiest  undertakings;  those  measures  which  God  makes  use 
of  for  those  persons  who  in  the  most  difficult  undertakings 
put  their  trust  in  him,  never  fail.  It  is  upon  him  alone  that 
we  must  on  all  occasions  continually  depend. 

5.  And  entering  into  the  sepulchre,  they  saw  a  young  man  sitting  on 
the  right   side,  clothed  in  a  long  white  garment;    and  they  wore  af 
frighted. 

He  who,  by  retiring  from  the  world,  as  it  were,  buries 
himself  with  Christ,  finds  therein  true  comfort  and  consola 
tion  from  God,  though  he  is  frequently  not  sensible  of  it  at 
first.  It  is  as  much  out  of  modesty  as  surprise,  that  these 
holy  women  are  alarmed  and  affrighted  at  the  sight  of  a 
young  man  shining  with  light.  The  appearance  of  an  angel 
ought  to  be  suspected  by  a  soul  which  has  no  reason  to  think 
itself  worthy  of  such  a  favour,  and  which  knows  both  that 
the  devil  often  transforms  himself  into  an  angel  of  light,  and 
that  even  a  man  may  become  a  devil  to  seduce  and  destroy  it. 

6.  And  he  saith  unto  them,  Be  not  affrighted :  Ye  seek  Jesus  of  Na 
zareth,  which  was  crucified :   he  is  risen ;  he  is  not  here :    behold  the 
place  where  they  laid  him. 

A  man  ought  not  to  bury  himself  in  retirement,  unless  it 
be  in  order  to  seek  there  Jesus  Christ  crucified.  This  way 
of  life  is  frightful  at  first ;  but  this  fright  is  soon  changed 
into  holy  delight  and  satisfaction.  It  is  in  retirement  that 
one  learns  by  experience  that  Christ  is  risen  indeed,  by  par- 


CHAPTER   XVI.  553 

taking  of  his  new  life,  by  living  on  the  hopes  of  rising  with 
him,  and,  by  means  of  faith,  tasting  beforehand  the  joys  of 
heaven. 

7.  But  go  your  way,  tell  his  disciples  and  Peter  that  he  goeth  before 
you  into  Galilee :  there  shall  ye  see  him,  as  he  said  unto  you. 

It  is  in  retirement  that  Jesus,  risen  again,  goes  continually 
before  those  who  seek  him  crucified,  dead,  and  buried,  in  giv 
ing  them  an  example,  and  removing  all  the  difficulties  which 
lie  in  their  way;  it  is  there  that  they  are  confirmed  and 
strengthened  in  the  hope  of  seeing  him  one  day  in  the  glory 
of  his  resurrection.  God  takes  care  to  comfort  true  peni 
tents,  and  to  raise  the  spirits  of  those  who,  like  Peter,  are 
cast  down  at  the  remembrance  of  their  faults. 

8.  And  they  went  out  quickly,  and  fled  from  the  sepulchre  ;  for  they 
trembled  and  were  amazed:  neither  said  they  any  thing  to  any  man; 
for  they  were  afraid. 

God  suffers  the  most  fervent  to  experience  the  inconstancy, 
fears,  and  infirmities  of  this  life,  on  purpose  to  make  them 
desirous  of  another.  He  obliges  men  to  purchase  the  graces 
and  consolations  of  this  life  by  inward  pains  and  troubles, 
every  one  in  his  way. 

SECT.  n. — CHRIST'S  APPEARANCE  TO  MARY  MAGDALENE  AND 

THE   TWO    DISCIPLES. 

9.  fl  Now  when  Jesus  was  risen  early  the  first  day  of  the  week,  he 
appeared  first  to  Mary  Magdalene,  out  of  whom  he  had  cast  seven 
devils. 

The  constancy,  fidelity,  and  perseverence  of  Mary  Magda 
lene  at  the  cross,  in  some  measure  deserved  to  be  rewarded 
with  the  first  visit  of  Christ  risen  from  the  dead.  God  is 
pleased  in  a  particular  manner  to  favour  those  who  have  been 
faithful  to  him  in  time  of  persecution,  and  have  not  been 
ashamed  of  his  cross,  on  purpose  to  show  how  faithful  he  is  to 
his  promises.  The  service  of  the  devil  and  sin  has  its  flatter 
ing  and  deceitful  sweets,  which  terminate  at  last  in  the  ut 
most  misery ;  the  service  of  Jesus  Christ  and  of  righteous 
ness  is  attended  with  crosses,  but  such  as  are  full  of  spiritual 
unction  and  hope,  and  which  end  in  solid  joys,  and  in  the 
vision  of  God  himself. 

VOL  L— 47 


554  MAR  K. 

10.  And  she  went  and  told  them  that  had  heen  with  him,  as  they 
mourned  and  wept.  11.  And  they,  when  they  had  heard  that  he  wag 
alive,  and  had  been  seen  of  her,  believed  not. 

God  here  makes  choice  of  a  faithful  soul  rather  than  of 
an  apostle,  to  be  the  messenger  of  joy,  comfort,  and  en 
couragement  to  afflicted  and  dejected  minds,  that  he  may 
honour  fidelity,  and  teach  pastors  to  prefer  it  before  mighty 
works  and  extraordinary  gifts.  Jesus  Christ,  by  the  double 
instance  of  Mary  Magdalene  and  of  the  apostles,  confirms 
this  important  truth,  which  he  had  laid  as  part  of  the  founda 
tion  of  his  morality,  «  Blessed  are  they  that  mourn,  for  they 
shall  be  comforted." 

12.  fl  After  that  he  appeared  in  another  form  unto  two  of  them,  as 
they  walked,  and  went  into  the  country. 

How  fervent  is  the  charity  of  the  good  Shepherd  !  He 
follows  his  sheep  which  fly  from  him,  to  bring  them  back  to 
his  flock,  and  applies  himself  as  carefully  to  every  one  of 
them  as  if  it  were  the  only  one  he  had.  The  Shepherd  risen 
from  the  dead,  gathers  his  sheep  together  which  his  death 
had  scattered  abroad :  thus  persecutions  separate  and  dis 
perse  the  disciples  of  Christ,  causing  them  to  partake  of  his 
cross  and  death,  in  order  to  be  one  day  reunited  in  the  par 
ticipation  of  his  glorious  life. 

13.  And  they  went  and  told  it  unto  the  residue :  neither  believed  they 
them. 

The  resurrection  is  the  most  diificult  mystery  to  be 
believed  ;  it  is  properly  the  faith  of  Christians,  and  the 
foundation  of  their  religion.  This  incredulity  of  the  apostles 
is  a  fault,  but  a  fault  which  is  beneficial  to  the  church  and 
to  the  faith  itself.  The  more  backward  the  apostles  are  in 
believing  the  resurrection  of  the  Son  of  God,  the  fitter  will 
they  be  to  procure  it  credit,  and  to  be  the  witnesses  of  it. 
God  is  a  most  admirable  architect ;  he  makes  every  thing, 
good  or  bad,  serviceable  to  his  building :  but  the  good  use 
which  he  makes  of  bad  materials  is  his  praise,  without  being 
their  justification. 


CHAPTER    XVI.  555 

SECT.  in. — CHRIST'S  APPEARANCE  TO  THE   ELEVEN. — THEIR 

MISSION. — MIRACLES    PROMISED. — THE   ASCENSION. 

14.  ^[  Afterward  he  appeared  unto  the  eleven  as  they  sat  at  meat,  and 
upbraided   them   with  their  unbelief  and  hardness   of  heart,  because 
they  believed  not  them  which  had  seen  him  after  he  was  risen. 

Jesus  leaves  not  his  elect  in  unbelief  or  hardness  of  heart ; 
he  does  not  flatter  them  in  their  sin,  but  makes  them  bear 
the  shame  of  it  in  this  life.  After  a  promise  so  often  re 
peated  to  the  apostles  of  rising  the  third  day,  besides  the 
prophecies  and  figures  concerning  it  which  he  had  explained 
to  them,  this  was  an  inexcusable  incredulity.  How  much 
more  so,  then,  is  that  of  the  wicked,  after  such  a  number  of 
miracles,  after  the  faith  of  all  nations  and  of  all  ages ! 

15.  And  he  said  unto  them,  Go  ye  into  all  the  world,  and  preach  the 
gospel  to  every  creature.     16.  He  that  believeth  and  is  baptized  shall  be 
saved  ;  but  he  that  believeth  not  shall  be  damned. 

Observe  here  the  effects  of  the  resurrection :  (1.)  The  uni 
versal  mission.  (2.)  The  calling  of  the  Gentiles.  (3.)  The 
faith,  sanctification,  and  salvation  of  the  elect.  (4.)  The  in 
fidelity,  obduration,  and  damnation  of  the  reprobate.  Not 
to  believe,  is  enough  to  condemn  us ;  but  to  believe  is  not 
enough  to  justify  us,  unless  we  believe  with  that  lively  faith 
which  worketh  by  love,  which  includes  and  fulfils  the  whole 
law.  Christ  ordinarily  requires  nothing  but  faith  here  in 
order  to  salvation,  and,  in  the  two  following  verses,  in  order 
to  the  gift  of  healing  and  miraculous  works :  the  reason  is, 
because  faith  being  the  foundation,  the  root  and  the  bud  of 
all  other  virtues  and  necessary  dispositions,  denotes  and 
comprehends  them  all. 

17.  And  these  signs  shall  follow  them  that  believe  ;  In  my  name  shall 
they  cast  out  devils  ;  they  shall  speak  with  new  tongues ; 

The  name  of  Jesus  is  terrible  to  the  devil.  It  is  a  weapon 
which  he  leaves  to  his  church  wherewith  to  cast  him  out  and 
to  subdue  him,  and  to  triumph  over  hell  and  sin  even  to  the 
end  of  the  world.  It  is  a  very  great  fault  in  Christians  to 
put  so  little  trust  in  it,  to  use  it  either  too  seldom  or  on  tri 
vial  occasions,  without  respect,  religion,  faith,  or  attention, 


556  MARK. 

or  without  reliance  upon  this  promise.  It  is  employed  in 
casting  out  the  devil  when  it  is  used  against  all  evil  thoughts  or 
impure  desires,  and  against  all  his  suggestions  and  temptations. 

18.  They  shall  take  up  serpents ;  and  if  they  drink  any  deadly  thing, 
it  shall  not  hurt  them  ;  they  shall  lay  hands  on  the  sick,  and  they  shall 
recover. 

A  lively  faith  puts  the  power  of  God  into  the  hands  of  men, 
casts  out  the  devil  of  sin,  causes  them  to  speak  the  language  of 
heaven,  clears  the  heart  of  man  from  its  venom  and  malignity, 
and  cures  all  the  faintness  and  sickness  which  proceed  from  sip. 
A  man  has  no  reason  to  fear  any  manner  of  adversity  when 
charity  has  gained  the  ascendant  in  him  over  concupiscence. 

19.  Tf  So  then,  after  the  Lord  had  spoken  unto  them,  he  was  received 
up  into  heaven,  and  sat  on  the  right  hand  of  God. 

The  whole  gospel,  and  all  the  grandeur  of  the  Christian  re 
ligion,  is  reducible  to  this,  namely:  "That  we  have  such  an 
High-Priest,  who  is  not  entered  into  the  holy  places  made 
with  hands,  which  are  the  figures  of  the  true,  but  into  heaven 
itself,  now  to  appear  in  the  presence  of  God  for  us ;"  that  he 
"is  there  set  on  the  right  hand  of  the  throne  of  the  Majesty 
in  the  heavens,  being  the  Minister  of  the  sanctuary,  and  of 
the  true  tabernacle,  which  the  Lord  pitched,  and  not  man." 
Heb.viii.  1,  2;  ix.  24. 

20.  And  they  went  forth,  and  preached  every  where,  the  Lord  work 
ing  with  them,  and  confirming  the  word  with  signs  following.     Amen. 

Could  the  gospel  possibly  end  after  a  manner  more  com 
fortable,  than  with  the  promise  of  the  co-operation  of  Christ 
with  the  ministers  of  his  word  ?  A  co-operation  both  external 
and  internal;  the  one  by  miracles  and  the  other  assistances 
of  his  providence;  the  other,  by  the  operation  of  his  grace  in 
the  heart.  Our  whole  confidence,  0  my  Saviour,  depends 
upon  our  knowledge  of  thy  almighty  power  in  opening  our 
hearts  to  thy  word.  This  is  the  only  hope  of  the  church ! 
Vouchsafe,  Lord,  to  grant  her  such  ministers  of  thy  word  as 
may  deserve  to  have  it  accompanied  in  their  mouth  with  the 
co-operation  of  thy  grace !  It  is  this  which  does  all,  both 
with  and  without  miracles.  These  are  not  necessary  for  us ;  but 
without  the  operation  of  thy  healing  grace  we  can  do  nothing. 


THE 


GOSPEL  OF  JESUS  CHKIST, 


ACCORDING   TO 


LUKE. 


CHAPTER  I. 


1.  FORASMUCH  as  many  have  taken  in  hand  to  set  forth  in  order  a 
declaration  of  those  things  which  are  most  surely  believed  among  us, 
2.  Even  as  they  delivered  them  unto  us,  which  from  the  beginning  were 
eyewitnesses,  and  ministers  of  the  word; 

It  is  a  very  great  proof  of  the  truth  of  religion,  and  of  the 
certainty  of  those  things  which  the  evangelists  relate,  that 
they  were  written  by  a  great  number  of  historians,  without 
support,  pretensions,  combination,  or  human  talents;  that 
they  were  written  while  they  were  all  fresh,  in  the  midst  of 
the  most  violent  opposition  of  the  Jews  against  the  gospel, 
and  yet  no  one  at  that  time  writing  any  thing  to  the  con 
trary  ;  that  they  were  written  without  any  heat,  invectives,  or 
bitterness,  though  they  are  no  other  than  the  history  of  the 
most  unjust  and  cruel  persecution,  and  even  death  of  their 
Master;  that  they  were  taken  from  eye-witnesses,  have  been 
received  by  all  the  world,  and  confirmed  by  innumerable 
miracles. 

3.  It  seemed  good  to  me  also,  having  had  perfect  understanding  of  all 
things  from  the  very  first,  to  write  unto  thee  in  order,  most  excellent 
Theophilus,  4.  That  thou  mightest  know  the  certainty  of  those  things, 
wherein  thou  hast  been  instructed. 

Luke  is  the  proper  evangelist  of  the  birth  of  John  the  Bap 
tist,  and  of  all  the  particulars  of  the  incarnation,  infancy,  and 

47*  557 


558  LUKE. 

first  mysteries  of  Jesus  Christ.  A  man  ought  neither  to  -write 
nor  speak  concerning  divine  and  religious  matters,  till  he  has 
been  exactly  instructed  in  them  by  persons  worthy  of  credit ; 
and  then  he  must  do  it  not  to  satisfy  either  vanity  or  curi 
osity,  but  only  to  make  known  the  truth.  God  frequently 
makes  use  of  one  particular  occasion  to  enlighten  the  whole 
church;  and  a  writing,  composed  by  the  author  only  for  one 
particular  person,  through  the  appointment,  conduct,  and  in 
spiration  of  God,  becomes  a  public  and  divine  book.  Let  us 
adore,  admire,  and  thank  providence,  for  the  care  it  takes 
about  the  instruction  both  of  private  persons  and  of  the 
whole  church.  Let  us  profit  by  all  we  read,  as  being  written 
for  every  one  of  us  ? 

SECT.  n. — THE  ANGEL'S  APPEARANCE  TO  ZACHARIAS. — JOHN 
BAPTIST'S  BIRTH  FORETOLD. — ZACHARIAS  DUMB. 

5.  fl  There  was  in  the  days  of  Herod,  the  king  of  Judea,  a  certain 
priest  named  Zacharias,  of  the  course  of  Abia :  and  his  wife  was  of  the 
daughters  of  Aaron,  and  her  name  was  Elisabeth.  6.  And  they  were 
both  righteous  before  God,  walking  in  all  the  commandments  and  ordi 
nances  of  the  Lord  blameless. 

Happy  that  marriage,  where  all  is  sacerdotal  on  both  sides  : 
by  the  consecration  of  the  heart  to  God ;  by  a  disengagement 
from  earthly  riches ;  by  a  love  of  purity ;  by  faithfulness  to 
God's  law ;  by  a  zeal  for  his  glory ;  by  constancy  in  prayer ; 
by  a  spirit  of  sacrifice ;  and  by  an  inviolable  application  to 
all  the  duties  of  religion.  The  nobility  of  John  is  founded 
on  a  long  succession,  not  of  kings  nor  of  great  captains,  but 
of  persons  consecrated  to  God ;  not  on  the  authority  or  wealth 
of  his  parents,  but  on  their  piety,  which  consists  in  fulfilling 
the  law  of  God. 

7.  And  they  had  no  child,  because  that  Elisabeth  was  barren ;  and 
they  both  were  now  well  stricken  in  years. 

Mysterious  is  this  barrenness  of  nature,  which  gives  occa 
sion  to  a  fruitfulness  of  grace.  Those  who  know  how  to  value 
as  they  ought  the  blessing  of  the  new  law,  which  is  to  be  a 
child  of  God  and  a  member  of  Christ,  afflict  themselves  but 
little  at  being  deprived  of  the  blessing  of  the  old  law,  which 


CHAPTER    I.  559 

consisted  in  having  children,  and  giving  members  to  the  syna 
gogue.  Here  is  mention  made  of  barrenness,  but  none  of 
murmuring  or  vexation.  The  righteous  receive  the  outward 
gifts  of  God  with  gratitude,  but  they  can  bear  the  want  of 
them  with  submission. 

8.  And  it  came  to  pass,  that,  while  he  executed  the  priest's  office  before 
God  in  the  order  of  his  course,  9.  According  to  the  custom  of  the  priest's 
office,  his  lot  was  to  burn  incense  when  he  went  into  the  temple  of  the 
Lord. 

One  priest  alone,  intent  on  his  duty,  who  diffuses  the  sweet 
savour  of  Christ,  and  is  constant  in  prayer,  draws  down  on 
the  people  more  blessings  than  a  great  number  of  negligent 
priests.  A  man  ought  to  discharge  all  the  ecclesiastical  func 
tions  with  the  spirit  of  the  sacred  ministry  as  before  God,  and 
under  his  immediate  inspection;  to  perform  them  in  order,  in 
his  proper  station,  without  ambitiously  seeking  a  higher;  to 
do  nothing  merely  of  his  own  will,  but  to  observe  the  well- 
established  customs  as  being  the  necessary  securities  of  peace. 
This  is  the  truth  which  these  shadows  prefigured,  and  these 
the  dispositions  worthy  of  a  minister  of  the  true  temple,  which 
is  the  church ;  and  of  the  true  incense,  which  is  the  sacrifice 
of  Jesus  Christ. 

10.  And  the  whole  multitude  of  the  people  were  praying  without  at 
the  time  of  incense. 

Nothing  is  more  powerful  in  drawing  down  the  blessings 
of  God,  than  a  people  well  united  in  heart  to  their  holy  pastor 
in  prayer.  "The  time  of  incense,"  as  to  Christians,  is  the 
time  of  prayer.  This  fidelity  of  the  Jews,  in  respect  of  the 
figure,  will  condemn  Christians  who  do  not  esteem  the  truth 
as  they  ought.  Nothing  is  more  edifying  or  praiseworthy 
than  this  diligent  attendance  of  the  laity. 

11.  And  there  appeared  unto  him  an  angel  of  the  Lord  standing  on 
the  right  side  of  the  altar  of  incense. 

It  is  the  prayer  and  the  sacrifice  of  the  church  which  draw 
down  on  her,  her  ministers,  and  her  children,  the  favours  of 
God,  and  the  knowledge  of  his  secrets  and  mysteries.  It  is 
to  a  holy  bishop,  or  a  holy  priest,  that  God  discovers  himself 
most.  Such  a  one  is  to  the  people  the  same  which  the  angel 


560  LUKE. 

is  to  this  priest — a  messenger,  an  ambassador  from  God,  to 
declare  his  promises.  The  angel  of  the  sacrifice  is  not  visi 
ble  at  the  altar ;  but  he  is  always  present  there,  to  carry  and 
present  the  Christian  people's  sacrifice  before  the  Majesty 
of  God. 

12.  And  when  Zacharias  saw  him,  he  was  troubled,  and  fear  fell  upon 
him. 

Under  illuminations,  apparitions,  and  extraordinary  mani 
festations,  a  man  ought  always  to  be  afraid.  The  more  hu 
mility  accompanies  the  divine  illumination,  the  greater  appre 
hension  does  it  give  of  the  false  light  of  the  prince  of  pride. 
To  know  that  he  transforms  himself  sometimes  into  an  angel 
of  light,  is  sufficient  to  make  us  continually  in  fear  of  his  se 
ductions.  Trouble  produces  assurance,  and  fear  gives  peace, 
when  they  proceed  from  humility. 

13.  But  the  angel  said  unto  him,  Fear  not,  Zacharias  :  for  thy  prayer 
is  heard ;  and  thy  wife  Elisabeth  shall  bear  thee  a  son,  and  thou  shalt 
call  his  name  John. 

Good  angels  comfort  those  whom  their  presence  troubled  at 
first.  Good  priests,  mindful  of  the  wants  of  the  church  and 
people,  are  heard  both  as  to  those  of  the  church  and  as  to 
their  own,  which  perhaps  they  did  not  at  all  consider.  Zacha 
rias  prayed  for  the  Messiah,  according  to  the  spirit  of  the 
law ;  and  he  is  thought  worthy  to  have  the  forerunner  of  the 
Messias  for  his  own  son.  The  promise  of  a  son  is  but  a  small 
matter,  unless  a  man  can  reasonably  hope  that  he  will  prove 
a  child  of  grace.  Zacharias  receives  the  promise  of  it  in  this 
prophetic  name  of  John,  who  was  to  be  the  first-fruit,  the 
apostle,  and  the  harbinger  of  Christian  grace. 

14.  And  thou  shalt  have  joy  and  gladness ;  and  many  shall  rejoice  at 
his  birth. 

To  have  joy  in  the  birth  of  saints,  and  particularly  in  that 
of  the  forerunner  of  Jesus  Christ,  is  to  honour  our  Saviour 
and  his  grace.  To  promise  this  joy  to  a  father  who  knew  no 
other  joy  but  that  of  the  Holy  Ghost,  is  to  promsise  him  every 
thing  for  his  son.  The  gifts  of  God  are  not  a  true  subject  of 
joy,  but  only  when  they  are  to  us  a  pledge  of  his  love,  and  of 
the  birth  or  new  coming  of  Christ  in  us  by  his  Spirit.  All 


CHAPTER   I.  561 

joy  which  has  no  relation  to  him,  is  a  joy  of  the  world ;  a 
joy  which  comes  not  from  heaven;  a  joy  which  we  must 
lament. 

15.  For  he  shall  be  great  in  the  sight  of  the  Lord,  and  shall  drink 
neither  wine  nor  strong  drink ;  and  he  shall  be  filled  with  the  Holy 
Ghost,  even  from  his  mother's  womb.  16.  And  many  of  the  children  of 
Israel  shall  he  turn  to  the  Lord  their  God.  17.  And  he  shall  go  before 
him  in  the  spirit  and  power  of  Elias,  to  turn  the  hearts  of  the  fathers  to 
the  children,  and  the  disobedient  to  the  wisdom  of  the  just;  to  make 
ready  a  people  prepared  for  the  Lord. 

Angels  have  no  notion  of  human  greatness,  and  are  far 
from  bringing  tidings  concerning  any  thing  of  that  nature. 
The  forerunner  of  him  who  came  to  render  it  contemptible, 
and  to  contemn  it  himself,  can  have  no  other  greatness  but 
such  as  makes  him  conformable  to  the  Son  of  God  in  his  state 
of  humiliation.  Nothing  is  truly  great,  but  what  is  so  in  the 
sight  of  God.  John's  greatness  arises,  (1.)  From  his  mortified 
life.  (2.)  From  the  fulness  of  God's  Spirit  in  him.  (3.)  From 
his  zeal  to  make  Christ  known.  (4.)  From  his  fidelity  and 
courage  in  rebuking  vice,  in  reviving  in  the  Jews  the  spirit  of 
the  patriarchs,  and  preparing  the  hearts  of  the  people  for 
Jesus  Christ.  Give  thy  church,  my  God,  such  bishops  and 
preachers  as  know  and  desire  no  other  greatness  but  what 
consists  in  humbling  themselves  before  thy  Majesty,  and  in 
sacrificing  their  lives  to  make  thee  known  and  adored. 

18.  And  Zacharias  said  unto  the  angel,  Whereby  shall  I  know  this  ? 
for  I  am  an  old  man,  and  my  wife  well  stricken  in  years. 

Men  ought  not  to  fear  any  natural  impediments  when  the 
God  of  nature  declares  his  will,  which  no  obstacle  can  hinder. 
God  has  a  right  to  be  believed  on  his  word  alone,  without  any 
other  pledge  of  his  promise.  Some  persons  blame  this  dis 
trust  of  Zacharias,  surprised  at  the  appearance  of  an  angel, 
and  at  such  extraordinary  news,  who,  even  in  cold  blood,  and 
on  all  occasions,  are  themselves  full  of  distrusts  and  uncer 
tainties.  Diffidence  is  less  excusable  in  a  bishop  or  in  a 
pastor,  who  ought  to  be,  as  it  were,  God's  security  with  men. 
God  permits  the  imperfections  of  the  most  holy,  in  order  to 
promote  his  own  glory,  to  confirm  their  grace  by  humility, 
and  to  comfort  the  weak. 

2L 


562  LUKE. 

19.  And  the  angel  answering  said  unto  him,  I  am  Gabriel,  that  stand 
in  the  presence  of  God ;  and  am  sent  to  speak  unto  thee,  and  to  shew 
thee  these  glad  tidings. 

A  priest,  a  bishop,  in  serving  the  church,  should  imitate 
the  angels,  who  quit  not  the  presence  of  God  in  their  employ 
ments  toward  men.  A  man  of  vows  and  prayer  like  Zacha- 
rias,  who  longed  for  the  Messiah,  whose  heart  was  full  of  the 
prophecies  of  his  coming,  needed  only  the  name  of  Gabriel  to 
put  him  into  the  way,  and  to  make  him  understand  that  the 
weeks  foretold  by  the  same  angel  to  Daniel  were  about  to  be 
accomplished.  It  is  good  to  fill  our  minds  with  the  divine 
Scriptures :  one  word,  on  particular  occasions,  is  sufficient  to 
enlighten  and  set  us  right. 

20.  And,  behold,  thou  shalt  be  dumb,  and  not  able  to  speak,  until  the 
day  that  these  things  shall  be  performed,  because  thou  believest  not  my 
words,  which  shall  be  fulfilled  in  their  season. 

The  holiness  of  God  renders  him  severe  in  punishing  the 
least  faults  of  the  saints.  What  rigorous  treatment,  then, 
have  not  the  wicked  reason  to  expect  ?  A  thought,  a  word 
of  distrust,  is  a  fault  which  is  more  considerable  in  those 
who  know  by  experience  the  goodness  and  power  of  God.  A 
silence  of  nine  months  for  one  distrustful  word  is  in  God's 
judgment  a  proportionable  penance.  It  is  thus  that  we  may 
make  some  atonement  for  the  guilt  of  such  words  as  are 
contrary  to  that  respect  and  confidence  which  are  due  to  the 
word  of  God. 

21.  And  the  people  waited  for  Zacharias,  and  marvelled  that  he  tar 
ried  so  long  in  the  temple.    22.  And  when  he  came  out,  he  could  not 
speak  unto  them :  and  they  perceived  that  he  had  seen  a  vision  in  the 
temple  ;  for  he  beckoned  unto  them,  and  remained  speechless. 

Zacharias  is  an  emblem  of  the  Jewish  people,  who  gave  not 
birth  to  Christ  till  in  their  old  age,  who  were  become  speech 
less  by  their  not  having  any  longer  prophets  among  them, 
and  who  spoke  no  more  of  the  Messias  to  come  but  only  by 
the  signs  of  sacrifices  and  other  figures.  Let  us  here  observe 
the  charity  of  a  good  people  toward  their  pastor,  whose 
silence  they  look  upon  not  as  a  punishment,  but  as  an  effect 
of  a  visit  from  God.  Let  us  learn  to  put  a  favourable  inter- 


CHAPTER  I.  563 

pretation   always,  if  we  can,  on  that  which  happens  to  the 
clergy  and  to  others. 

23.  And  it  came  to  pass,  that,  as  soon  as  the  days  of  his  ministration 
were  accomplished,  he  departed  to  his  own  house. 

Ecclesiastical  persons  should  not  frequently  appear  in  public, 
but  only  to  discharge  the  functions  of  their  ministry,  and 
when  that  is  done  should  return  to  the  privacy  and  retire 
ment  of  their  own  houses.  A  man  ought  to  be  exact,  faith 
ful,  and  intent  in  the  performance  of  his  duty,  whatever  hap 
pens,  after  the  example  of  Zacharias,  whom  neither  haste  to 
carry  such  joyful  news  to  his  wife,  nor  the  loss  of  his  speech, 
could  draw  from  the  exercise  of  his  ministry :  far,  therefore, 
should  a  man  be  from  seeking  pretences  to  be  excused  from  it. 

24.  And  after  those  days  his  wife  Elisabeth  conceived,  and  hid  herself 
five  months,  saying, 

It  belongs  to  God  to  make  known  the  extraordinary  favours 
which  he  bestows  on  men.  As  for  them,  they  ought  to  con 
ceal  them  till  either  necessity  or  the  glory  of  God  obliges 
them  to  a  discovery. 

25.  Thus  hath  the  Lord  dealt  with  me  in  the  days  wherein  he  looked  on 
me,  to  take  away  my  reproach  among  men. 

It  is  a  favour  to  be  exercised  and  tried ;  it  is  one  also  to  be 
delivered, — each  has  its  proper  time.  There  is  a  sort  of 
honour  in  the  world  which  depends  on  the  darkness  or  in 
justice  of  human  judgments.  Barrenness  seems  to  be  a 
punishment  from  God,  and  a  disgrace  to  those  who  are  igno 
rant  of  his  ways,  who  value  nothing  but  the  present  life  and 
the  enjoyments  of  this  world,  and  who  understand  neither  the 
excellence  of  virginity  nor  the  advantages  of  spiritual  fruit- 
fulness.  God  some  way  or  other  still  delivers  those  whom  he 
loves :  it  is  our  duty  to  expect  his  time  with  confidence,  and 
to  leave  the  choice  of  our  portion  to  him. 

SECT.   III. — THE   ANNUNCIATION. 

26.  ff  And  in  the  sixth  month  the  angel  Gabriel  was  sent  from  God 
unto  a  city  of  Galilee,  named  Nazareth,  27.  To  a  virgin  espoused  to  a 
man  whose  name  was  Joseph,  of  the  house  of  David ;  and  the  virgin's 
name  was  Mary. 

At  length  the  moment  is  come  which  is  to  give  a  Son  to  the 


564  L  U  K  E. 

Virgin,  a  Saviour  to  the  world,  a  Pattern  to  mankind,  a  Sa 
crifice  to  sinners,  a  Head  to  the  angels,  a  Temple  to  the  Di 
vinity,  a  new  Worshipper  to  the  eternal  Father,  a  new  nature 
to  his  Son,  and  a  new  principle  to  the  new  world.  Is  it  not 
very  just  and  reasonable  that  we  should  prepare  ourselves  for 
reading  the  history  of  the  abasement  of  the  Word,  by  a  pro 
found  humiliation  of  heart,  by  adoration,  gratitude,  love,  etc.  ? 
This  angel  is  sent  from  God,  not  to  the  palaces  of  the  great, 
nor  to  the  kings  or  emperors  of  the  earth,  but  to  the  poor 
maid,  to  the  wife  of  a  carpenter.  Great  degrees  of  grace  are 
but  seldom  conferred  on  the  great.  The  Son  of  God  comes 
to  humble  these,  and  to  honour  poverty,  weakness,  and  con 
tempt.  He  chooses  an  obscure  place  for  the  mystery  which 
is  most  glorious  to  his  humanity ;  and  for  that  which  is  most 
degrading,  he  will  choose  the  greatest  city.  How  far  are 
men  from  such  a  conduct  as  this ! 

28.  And  the  angel  came  in  unto  her,  and  said,  Hail,  thou  that  art 
highly  favoured,  the  Lord  is  with  thee  ;  blessed  art  thou  among  women. 

The  state  wherein  the  angel  finds  the  Virgin  is  retire 
ment  ;  this  is  that  in  which  God  is  wont  to  diffuse  his  great 
est  favours.  The  Lord  is  in  her  by  his  grace,  which  fills  and 
sanctifies  her ;  he  is  with  her  by  his  power,  which  governs 
and  protects  her  ;  and  he  is  very  mindful  of  her  by  his  love, 
which  chooses  her,  and  raises  her  above  other  women  by  the 
honour  of  being  the  mother  of  Jesus.  The  angel  knows  the 
bottom  and  inclinations  of  her  heart,  and  he  praises  that 
which  he  admires.  What  woman  is  there  who  had  not  rather 
one  might  tell  her  that  she  is  full  of  wit,  and  a  person  of 
great  fortune  and  quality ;  that  lords  and  princes  are  always 
with  her,  suing  and  making  court  to  her;  and  that  she  is 
noble,  handsome,  and  beautiful  among  women  ?  The  fulness 
of  God's  grace,  the  fellowship  with  Jesus  Christ,  and  the 
benediction  and  unction  of  the  Holy  Ghost, — these  are  the 
things  whereof  one  ought  to  be  ambitious,  and  these  are  they 
which  Mary  values  more  than  all  the  things  of  this  world. 

29.  And  when  she  saw  him,  she  was  troubled  at  his  saying,  and  cast 
in  her  mind  what  manner  of  salutation  this  should  be. 

This  trouble  is  a  trouble  of  grace,  of  light,  of  holiness,  of 


CHAPTER  I.  565 

prudence,  of  application,  and  of  adherence  to  God.  They 
who  are  truly  humble  are  always  troubled  when  they  hear 
themselves  praised.  Nothing  is  more  reasonable  or  holy 
than  such  trouble,  because  they  are  then  exposed  to  pride. 
A  virgin  ought  always  to  be  troubled  when  she  is  alone  with 
the  other  sex :  too  great  a  security  is  very  dangerous.  The 
person  who  guards  a  treasure  should  watch  continually  ;  and 
watchfulness  is  never  without  some  disquiet.  Would  to  God 
that  the  fear  alone  of  being  wanting  in  their  fidelity  to  him, 
would,  after  the  blessed  Virgin's  example,  trouble  all  those 
of  her  sex  who  expose  themselves  so  easily  to  the  violation 
of  their  promises  or  vows  ! 

30.  And  the  angel  said  unto  her,  Fear  not,  Mary :  for  thou  hast  found 
favour  with  God.  31.  And,  behold,  thou  shalt  conceive  in  thy  -\vonib, 
and  bring  forth  a  son,  and  shalt  call  his  name  JESUS. 

Here  are  four  marks  of  Mary's  greatness :  (1.)  Her  elec 
tion  by  pure  grace  and  favour  to  be  the  mother  of  Jesus. 
(2.)  The  incarnation  of  the  Word  in  her.  (3.)  His  birth 
from  her  womb.  (4.)  The  right  of  giving  him  the  name  of 
Saviour.  What  a  gift  is  this,  which  God  bestows  on  us  in 
giving  us  his  only  Son !  He  is  given  to  the  Virgin  as  a  Son 
by  the  Father,  when  she  conceives  him  by  the  virtue  of  the 
Holy  Ghost.  She  gives  him  to  the  world  as  a  King,  in 
giving  him  birth.  He  gives  himself  to  mankind  as  a  Saviour, 
when  he  takes  that  name  upon  him.  Who  will  give  us  the 
grace  to  receive  him  with  dispositions  approaching  those  of 
the  Virgin — her  humility,  purity,  fidelity,  etc.  ? 

32.  He  shall  be  great,  and  shall  be  called  the  Son  of  the  Highest ; 
and  the  Lord  God  shall  give  unto  him  the  throne  of  his  father  David : 
33.  And  he  shall  reign  over  the  house  of  Jacob  for  ever;  and  of  his 
kingdom  there  shall  be  no  end. 

Here  are  four  marks  of  the  greatness  of  Jesus :  (1.)  The 
elevation  of  his  human  nature  to  the  divine,  by  its  union 
with  the  Word.  (2.)  His  filiation  according  to  the  Divine 
nature.  (3.)  His  sovereignty  over  his  church.  (4.)  The 
eternity  of  his  kingdom — the  only  one  which  has  no  end, 
while  those  of  the  earth  pass  away  like  a  shadow.  How 
adorable  is  thy  goodness,  0  Jesus,  to  make  those  partakers 
of  thy  greatness  from  whom  thou  receivest  nothing  but  mean- 

VOL.  L— 48 


566  LUKE. 

ness  in  thy  incarnation  !  The  Christian  in  this  life  is  made 
partaker  of  the  divine  nature  in  Christ,  and  enters  into  his 
filiation  by  the  adoption  of  the  Father ;  in  the  other,  he  will 
partake  of  his  sovereignty  and  of  the  eternity  of  his  king 
dom.  My  God,  what  disengagement  from  earthly  things  does 
not  the  Christian  grace  require  of  us  ! 

34.  Then  said  Mary  unto  the  angel,  How  shall  this  be,  seeing  I  know 
not  a  man  ? 

The  first  care  of  a  virgin  regards  her  virginity.  One 
ought  to  be  faithful  in  preserving  that  for  God  which  one  has 
once  consecrated  to  him.  The  holy  Virgin  is  the  apostle  of 
virginity ;  by  her  God  makes  it  known  to  the  world.  Happy 
is  that  person  who  receives  this  gospel  of  purity !  It  is  pru 
dence  not  to  engage  blindly  in  the  most  sacred  works.  An 
inviolable  engagement  to  God  by  a  vow  of  virginity,  gives  a 
right  of  examining  the  proposal  of  any  other  engagement 
which  might  be  contrary  thereto.  Does  it  not  seem  that  the 
blessed  Virgin's  love  of  virginity,  and  her  fidelity  toward 
God,  were  so  great  that,  rather  than  be  wanting  therein,  she 
was  ready  to  refuse  the  dignity  of  being  the  mother  of  Jesus 
if  it  had  been  inconsistent  with  them  ? 

35.  And  the  angel  answered  and  said  unto  her,  The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the  Highest  shall  overshadow  thee : 
therefore  also  that  holy  thing  which  shall  be  born  of  thee  shall  be  called 
the  Son  of  God. 

Every  one  of  the  three  divine  Persons  has  his  part  in  the 
mystery  of  the  incarnation.  The  Holy  Ghost,  as  Spirit  of 
grace,  sanctification,  and  love,  fills,  prepares,  and  raises  the 
body  of  the  Virgin.  The  eternal  Father  communicates  to 
her  his  fruitfulness  and  patetnity,  to  render  her  his  spouse, 
and  mother  of  him  of  whom  he  is  Father.  The  Son  takes  in 
and  of  her  a  new  being  and  nature,  which  is  sanctified  by 
the  Divinity  itself.  0  my  God,  what  a  religion  is  that  which 
is  established  upon  such  a  foundation !  What  love  in  God, 
to  bestow  such  a  gift  upon  his  creatures  !  What  ingratitude 
in  man,  if  he  do  not  give  himself  entirely  to  his  God,  who 
gives  him  every  thing, — if  he  do  not  with  his  whole  heart 
love  God,  who  loves  him  so  exceedingly ! 


CHAPTER    I.  567. 

36.  And,  behold,  thy  cousin  Elisabeth,  she  hath  also  conceived  a  son 
in  her  old  age ;  and  this  is  the  sixth  month  with  her,  who  was  called 
barren.  37.  For  with  God  nothing  shall  be  impossible. 

It  is  as  easy  to  God  to  unite  fruitfulness  with  virginity  as 
with  barrenness  and  old  age.  God  seldom  fails  to  give  signs 
of  his  great  promises ;  but  he  would  have  men  expect  them 
from  his  goodness.  These  signs  are  new  favours  for  those 
who,  like  the  blessed  Virgin,  in  all  things  depend  on  him. 
They  are  beneficial  chastisements  for  those  who  ask  them  out 
of  diffidence,  as  Zacharias  did.  The  almighty  power  of  God, 
which  is  the  first  article  of  the  creed,  is  the  principal  founda 
tion  of  religion  and  faith ;  because  it  is  his  almighty  will 
which  is  the  principle  of  all  the  operations  of  grace  and 
mercy.  It  is  on  this  account  that  in  the  creed  we  make 
confession  of  grace  no  otherwise  than  in  confessing  the  al 
mighty  power  of  God. 

38.  And  Mary  said,  Behold  the  handmaid  of  the  Lord ;  be  it  unto 
me  according  to  thy  word.  And  the  angel  departed  from  her. 

God  does  his  creature  the  honour  to  ask  her  consent  to  the 
mighty  work  which  he  purposes  to  effect  in  her ;  but  he  him 
self  gives  what  he  asks.  The  agreement  of  the  almighty 
operation  of  God  in  the  heart  of  man,  with  the  free  consent 
of  his  will,  is  immediately  showed  us  in  the  incarnation  as 
in  the  source  and  pattern  of  all  the  other  operations  of  mercy 
and  grace,  all  of  them  as  free  and  as  much  depending  on 
God  as  this  original  operation.  Let  us  be  faithful  in  sub 
mitting  ourselves  to  the  designs  of  God  concerning  us, 
though  beyond  the  reach  of  our  comprehension,  with  faith, 
humility,  obedience,  renouncing  our  own  understanding,  and 
resigning  ourselves  to  his  commands  under  the  conduct  and 
with  the  advice  of  some  visible  angel,  full  of  prudence, 
knowledge,  and  the  power  of  God.  Can  we  ever  forget  this 
adorable  moment  of  the  incarnation  of  the  Word,  the  foun 
tain  of  every  grace,  the  sacred  first-fruits  of  all  the  mysteries 
of  Christ,  and  which  gives  us  Jesus  Christ  himself? 


568  L  TJ  K  E. 


SECT.  IV. — THE   VIRGIN   VISITS   ELISABETH. 

39.  fl  And  Mary  arose  in  those  days,  and  went  into  the  hill  country 
with  haste,  into  a  city  of  Judah  ; 

Jesus,  being  incarnate  in  Mary,  and  become  her  spirit,  her 
heart,  and  principle  of  action,  inclines  her  to  go  seek  John 
to  sanctify  him.  How  worthy  to  be  imitated  is  this  ardent 
zeal  to  propagate  the  Spirit  of  God  in  souls,  and  to  conse 
crate  them  to  him  !  The  mother  of  Jesus  is  the  pattern  of 
it,  both  for  all  the  faithful  who  conceive  Jesus  Christ  in  their 
hearts  by  faith,  and  chiefly  for  priests,  who,  bringing  him 
forth  in  souls,  have  so  particular  a  resemblance  to  the  blessed 
Virgin.  Mary  is  the  first  missionary  of  the  evangelical  law, 
who  does  that  for  her  Son,  and  her  Son  by  her,  which  his 
state  and  condition  do  not  permit  him  to  do  by  himself. 
Happy,  and  a  thousand  times  happy  they  who  imitate  her,  in 
crossing  mountains,  seas,  and  deserts,  to  convey  Jesus 
Christ  to  those  who  know  him  not,  and  to  seek  souls  in  order 
to  sanctify  them  by  the  communication  and  operation  of  the 
mystery  of  the  Word  incarnate  ! 

40.  And  entered  into  the  house  of  Zacharias,  and  saluted  Elisabeth. 
The  haughtiness  of  men  is  here  condemned  by  the  humility 

of  the  mother  of  Jesus,  who  first  salutes  Elisabeth.  They 
who  preach  Jesus  Christ  to  others,  must  have  a  preventing 
humility ;  preventing,  in  respect  both  of  those  to  whom  they 
speak,  and  of  those  who  are  workers  together  with  them 
selves, — both  whom  John  represents  as  being  the  first-fruits 
both  of  believers  and  of  preachers. 

41.  And  it  came  to  pass,  that,  when  Elisabeth  heard  the  salutation 
of  Mary,  the  babe  leaped  in  her  womb ;  and  Elisabeth  was  filled  with 
the  Holy  Ghost : 

Can  those  who  are  envious  of  Mary's  glory  here  avoid 
seeing  that  it  is  by  her  that  the  first  communication  of  the 
Spirit  of  the  incarnate  Word  is  made,  and  that  Jesus  begins 
to  diifuse  grace  and  joy  into  souls  ?  How  does  sometimes 
even  one  word  of  a  holy  person  fill  those  with  light  and 
grace  who  hear  it !  The  invisible  infant  of  Mary  works  on 
that  of  Elisabeth ;  but  by  the  tongue  of  the  former  and  the 


CHAPTER   I.  569 

ear  of  the  latter.  This  is  a  representation  of  what  Jesus 
Christ,  who  resides  invisibly  in  his  church  and  ministers, 
works  in  souls  by  the  ministration  of  the  word  heard  with 
faith. 

42.  And  she  spake  out  with  a  loud  voice,  and  said,  Blessed  art  thou 
among  women,  and  blessed  is  the  fruit  of  thy  womb. 

The  incarnation  of  the  Word,  and  the  maternity  of  the 
Virgin,  are  honoured  and  published  first  by  Elisabeth.  Who 
can  forbear  lifting  up  their  voice  in  transports  of  joy,  admi 
ration,  and  gratitude,  when  they  feel  the  sweet  and  power 
ful  operations  of  grace  in  their  heart?  It  is  in  and  by  the 
church  (that  virgin  blessed  among  women)  that  grace  works 
and  makes  itself  perceptible.  There  is  no  fruit  blessed  but 
that  of  her  womb,  no  blessing  but  in  her  bosom. 

43.  And  whence  is  this  to  me,  that  the  mother  of  my  Lord  should 
come  to  me  ? 

And  whence  comes  this  happiness,  that  the  Lord  himself 
should  come  into  us  by  the  incarnation,  by  faith,  and  by 
grace ! 

44.  For,  lo,  as  soon  as  the  voice  of  thy  salutation  sounded  in  mine 
ears,  the  babe  leaped  in  my  womb  for  joy. 

God  did  all  things  by  his  word  in  the  first  creation ;  he 
does  all  things  by  it  in  the  second :  and  it  is  by  the  word 
that  Christ  did  every  thing  while  on  earth,  and  that  the 
church  works  in  his  name  ever  since  he  was  in  heaven.  This 
is  so  on  purpose  to  honour  his  eternal  and  incarnate  Word, 
and  continually  to  renew  the  sense  of  that  dependence  which 
we  have  on  him.  How  oft  has  the  word  of  God  sounded  in 
our  ears,  and  we,  perhaps,  have  been  so  far  from  imitating 
John  as  to  be  altogether  insensible  of  it ! 

45.  And  blessed  is  she  that  believed :  for  there  shall  be  a  performance 
of  those  things  which  were  told  her  from  the  Lord. 

The  amazing  faith  of  a  virgin  so  humble  is  instrumental 
in  preparing  a  remedy  for  the  fatal  consequences  of  Eve's 
credulity.  The  latter,  through  pride  and  curiosity,  believed 
the  devil :  the  former,  through  humility  and  obedience,  be 
lieves  the  angel  Gabriel.  Eve  hoped  that  she  should  become 
like  to  God :  Mary  doubts  not  but  that  God  would  become 

48* 


570  LUKE. 

like  to  man.  Presumptuous  Eve  gave  admittance  to  falsehood 
and  death:  humble  and  faithful  Mary  becomes  the  mother  of 
truth  and  life.  What  is  not  faith  able  to  do,  which  draws 
down  on  the  blessed  Virgin  such  extraordinary  graces  ?  Faith 
is  the  source  of  true  happiness ;  as  all  real  misery  proceeds 
either  from  not  believing  at  all,  or  from  believing  faintly. 
Souls  less  perfect,  and  of  much  inferior  virtue,  are,  notwith 
standing,  sometimes  serviceable  to  the  most  eminent ;  and 
pastors  are  often  assisted  by  the  understanding  of  their  flock, 
as  God  here  makes  use  of  Elisabeth  to  confirm  the  Virgin  in 
the  belief  of  the  incarnation,  and  in  the  hope  of  the  promises. 

SECT.  V. — THE  SONG  OF  THE  VIRGIN. 

46.  And  Mary  said,  My  soul  doth  magnify  the  Lord, 

An  humble  soul  cannot  hear  its  own  praises  long,  but 
takes  occasion  thence  to  lift  itself  up  to  God,  and  to  glorify 
him  for  his  gifts ;  and  this  application  to  God  is  a  seasonable 
diversion  to  keep  off  vanity,  which  attributes  all  to  itself,  and 
to  ascribe  all  to  him  to  whom  it  is  due.  This  address  must 
proceed  from  the  bottom  of  the  heart,  and  not  from  the  bare 
lips ;  otherwise  it  is  only  a  false  humility  and  a  double  vanity. 

47.  And  my  spirit  hath  rejoiced  in  God  my  Saviour. 

Let  Christians  learn  of  the  blessed  Virgin  to  rejoice  at 
God's  favours  only  in  him  and  for  him.  How  rare  is  this 
pure,  this  holy  joy,  wherewith  a  person  rejoices  at  the  gift, 
not  on  the  account  of  the  advantage  received  by  it,  but  of  the 
glory  which  redounds  to  God,  being  more  intent  on  him  than 
on  his  gift !  We  must  not  receive  his  favours  with  sadness ; 
and  it  is  ingratitude  not  to  rejoice  at  his  mercies. 

48.  For  he  hath  regarded  the  low  estate  of  his  handmaiden  :  for,  be 
hold,  from  henceforth  all  generations  shall  call  me  blessed. 

Mary,  in  answer  to  that  expression  of  Elisabeth,  «  Blessed 
is  she  that  believed,"  which  seemed  to  attribute  to  her  some 
peculiar  merit  independent  of  grace,  declares  that  all  her 
merit  consists  in  the  regard  which  God  was  pleased  to  show 
to  her  low  estate,  and  which  is  the  source  of  all  the  great 
things  he  has  wrought  in  her.  Praise  having  alarmed  the 
blessed  Virgin,  she  retires,  and,  as  it  were,  entrenches  herself 


CHAPTER   I.  571 

within  her  own  humility.  This  is  a  fort  which  is  impregna 
ble  :  as  long  as  one  continues  in  it  one  is  safe.  The  more 
God  exalts  any  person,  the  more  ought  he  to  humble  himself; 
and  the  more  he  humbles  himself,  the  more  will  God  seek  him 
with  the  eyes  of  his  mercy.  Let  us  judge  of  the  blessed  Vir 
gin's  greatness  by  her  humility,  and  of  her  humility  by  her 
greatness :  for  the  one  increased  always  in  proportion  to  the 
other. 

49.  For  he  that  is  mighty  hath  done  to  me  great  things  ;  and  holy  is 
his  name.  50.  And  his  mercy  is  on  them  that  fear  him  from  generation 
to  generation. 

Here  we  ought,  with  the  Virgin,  to  adore  the  power,  holi 
ness,  and  mercy  of  God  in  all  his  works,  and  above  all,  in  the 
incarnation,  wherein  they  appear  most  conspicuous.  Power, 
in  respect  of  the  Father,  whose  virtue  operates  in  the  Virgin  ; 
mercy,  in  reference  to  the  Son,  who,  in  taking  our  nature, 
becomes  a  merciful  High  Priest ;  and  holiness,  with  relation 
to  the  Holy  Ghost,  who  becomes  the  Sanctifier  of  Jesus 
Christ  in  his  new  nature.  Holiness  is  a  perfection  whereby 
God  retires,  reposes,  and,  as  one  may  say,  secures  himself 
within  himself;  which  renders  his  name  dreadful  to  his  crea 
tures,  and  is  that  inaccessible  light  in  which  he  dwells.  Mercy 
is  a  perfection  which  diffuses  itself  abroad,  whereby  God  stoops 
to  his  creatures,  and  which  renders  him  accessible  even  to  the 
greatest  sinners.  These  two  perfections,  so  contrary  in  this 
respect,  are  reconciled  and  closely  united  together  when  God 
unites  himself  to  man  in  the  mystery  of  the  God-man. 

51.  He  hath  shewed  strength  with  his  arm ;  he  hath  scattered  the 
proud  in  the  imagination  of  their  hearts. 

All  the  instances  of  God's  power,  which  appeared  in  the 
deliverance  of  his  people,  in  the  victories  over  their  enemies, 
in  their  establishment,  and  in  all  the  wonders  which  preceded 
it  in  the  wilderness,  were  only  a  shadow,  and  a  preparation 
to  the  work  of  his  arm,  which  is  the  incarnation,  and  to  all 
the  consequences  of  it  in  the  forming  of  his  church  and  the 
salvation  of  the  elect.  God,  by  humbling  the  proud,  has 
always  made  it  evident  that  pride  is  more  displeasing  to  him 
than  all  other  vices,  that  it  is  the  great  wound  of  man's  heart, 


572  L  U  K  E. 

and  that  it  was  in  order  to  heal  it,  and  to  teach  it  humility, 
that  the  Son  of  God  abased  himself. 

52.  He  hath  put  down  the  mighty  from  their  seats,  and  exalted  them 
of  low  degree.  53.  He  hath  filled  the  hungry  with  good  things  ;  and 
the  rich  he  hath  sent  empty  away. 

All  the  instances  of  God's  mercy,  which  appeared  in  the 
exaltation  of  those  of  low  degree  and  in  the  liberal  distribu 
tion  of  his  blessings  under  the  old  law,  were  no  more  than  a 
small  specimen,  a  slight  draught  of  the  riches  of  his  great 
mercy  reserved  for  his  church,  and  of  the  gift  of  his  Son  and 
his  Holy  Spirit,  which  was  to  raise  fallen  man,  to  supply  all 
his  wants,  and  completely  satisfy  all  his  wishes  and  desires. 
The  blessed  Virgin,  being  more  hungry  after  these  good 
things,  and  more  ardently  desirous  of  them,  had  also  the 
happiness  to  be  the  more  filled  with  them.  Let  us  take  great 
care  lest  the  love  of  earthly  things,  which  is  always  accompa 
nied  with  a  disgust  toward  heavenly,  should  render  us  un 
worthy  of  these,  as  it  did  the  priests,  the  Pharisees,  and  the 
other  rejected  Jews. 

54.  He  hath  holpen*  his  servant  Israel,  in  remembrance  of  his  mercy ; 
[*  Fr.  United  to  himself.] 

All  the  instances  of  holiness  and  love,  which  appeared  in 
God's  covenant  with  his  people,  in  the  establishment  of  the 
law,  of  sacrifices,  and  of  the  whole  legal  sanctity,  are  nothing 
in  comparision  of  that  holiness  and  love  which  are  found  in 
the  ineffable  union  of  Christ  with  his  church- — the  true  Israel ; 
of  the  Son  with  his  holy  mother,  and  of  the  Head  with  its 
members,  by  means  of  the  still  more  holy  and  close  union  of 
the  Word  with  the  human  nature,  which  is  the  effect  of  the 
pure  mercy  of  God,  and  is,  indeed,  his  greatest  mercy. 

55.  As  he  spake  to  our  fathers,  to  Abraham,  and  to  his  seed  for  ever. 
In  short,  the  incarnation  is  the   accomplishment  of   the 

promises,  the  miraculous  birth  of  the  true  Isaac,  the  true  Son 
of  Abraham,  and  him  for  whom  all  the  promises  are  reserved ; 
the  source  of  all  true  blessings,  the  bud  which  encloses  all 
the  elect,  their  grace,  their  sanctification,  and  eternal  salva 
tion.  How  many  wonders,  how  many  instructions  are  con 
tained  in  this  song,  under  a  prophetic  language,  which  ex- 


CHAPTER   I.  573 

presses  at  the  same  time  the  past,  the  present,  and  the  future ! 
\Yhen  we  love,  in  imitation  of  the  blessed  Virgin  and  her 
cousin,  to  feed  on  the  divine  Scriptures  by  reading  joined 
with  prayer,  we  then  understand  this  language  perfectly  well, 
and  profit  thereby. 

56.  And  Mary  abode  with  her  about  three  months,  and  returned  to 
her  own  house. 

Charity  is  persevering,  and  never  forsakes  any  one  in  time 
of  need.  The  blessed  Virgin's  mission  lasts  three  months ; 
and  during  all  that  time  Christ,  by  her  ministry,  works  on 
the  heart  of  his  forerunner,  in  order  to  form  himself  in  him. 
This  is  an  instruction  for  missionaries  and  pastors  of  souls, 
who  ought  to  give  their  people  all  the  time  which  is  necessary 
to  change  the  heart,  to  destroy  the  habits  of  sin,  to  inform 
themselves  of  their  duty,  to  know  themselves  thoroughly,  to 
frame  themselves  to  piety,  and  to  lay  the  firm  foundations  of 
it  in  retirement  and  prayer.  When  a  person  has  finished 
the  work  which  God  has  given  him  to  do,  he  must  return  to 
his  own  house,  and  resume  his  ordinary  exercise  and  employ 
ments. 

SECT.  VI. — THE    BIRTH    OF   JOHN   BAPTIST. 

57.  fl  Now  Elisabeth's  full  time  came  that  she  should  be  delivered ; 
and  she  brought  forth  a  son.     58.  And  her  neighbours  and  her  cousins 
heard  how  the  Lord  had  shewed  great  mercy  upon  her ;  and  they  rejoiced 
with  her. 

Charity  bears  no  envy  toward  our  neighbour,  but  rejoices 
at  the  good  which  happens  to  him.  All  good  is  performed 
and  possessed  in  common  in  the  church;  and  all  its  members 
being  obliged  to  labour  for  the  body,  and  in  the  spirit  of  the 
body,  the  joy  thereof  ought  also  to  be  common. 

59.  And  it  came  to  pass,  that  on  the  eighth  day  they  came  to  circum 
cise  the  child ;  and  they  called  him  Zacharias,  after  the  name  of  his 
father. 

The  righteous  are  far  from  endeavouring  to  exempt  them 
selves  from  general  and  ordinary  laws,  under  pretence  of  ex 
traordinary  graces.  John,  though  sanctified  from  his  mo 
ther's  womb,  notwithstanding  receives  the  sacrament  of  cir- 

7  '         O 

cumcision.     Grace,  which  precedes  the  effect  of  sacraments 


574  LUKE. 

in  the  heart  by  a  secret  way,  far  from  obstructing  the  use  'of 
common  and  public  means,  inclines  and  obliges  thereto.  John, 
as  well  as  Abraham,  "received  the  sign  of  circumcision  as  a 
seal  of  the  righteousness  which  he  had  yet  being  uncircum- 
cised;"  because  he  was  to  be  the  first  preacher  of  a  righteous 
ness  and  holiness  which  was  independent  of  circumcision. 
Holiness  and  humility  are  characters  which  are  inseparable. 

60.  And  his  mother  answered  and  said,  Not  50 ;  but  he  shall  be  called 
John.  61.  And  they  said  unto  her,  There  is  none  of  thy  kindred  that 
is  called  by  this  name.  62.  And  they  made  signs  to  his  father,  how  he 
would  have  him  called.  63.  And  he  asked  for  a  writing  table,  and 
wrote,  saying,  His  name  is  John.  And  they  marvelled  all. 

The  birth  of  John,  rendered  famous  by  many  miracles, 
disposes  men  to  believe  the  all-miraculous  birth  of  the  incar 
nate  Word.  Every  thing  is  to  be  prophetic  in  John,  every 
thing  is  to  denote  his  mission.  His  name,  which  signifies 
the  gift,  the  grace,  and  mercy  of  God,  shows  that  he  is  to 
point  out,  as  it  were,  with  his  finger,  Him  who  is  the  gift  of 
God,  the  Author  of  grace,  and  the  Victim  of  mercy.  A 
preacher  ought  to  make  the  truths  he  delivers  apparent  and 
manifest  in  his  person,  and  to  be  entirely  a  man  of  grace. 
Every  thing  in  him  should  preach.  A  name  so  short  and  so 
holy  as  that  of  John,  an  express  messenger  from  heaven, 
does  it  not  condemn  that  affectation  of  a  train  of  great  names 
and  long  titles  which  are  frequently  used  for  state  in  the 
most  apostolical  employment,  and  in  a  ministry  of  humility 
and  servitude  ? 

64.  And  his  mouth  was  opened  immediately,  and  his  tongue  loosed, 
and  he  spake,  and  praised  God. 

John  made  the  first  essay  on  his  father  of  that  which  he  was 
to  do  in  the  world,  which  was  to  open  the  ears  and  mouth  of 
people  that  they  might  hear  and  bless  God.  Happy  the  peni 
tent  who,  after  the  example  of  Zacharias,  breaks  silence  only 
to  praise  Him  who  has  showed  mercy  on  him  !  It  is  highly 
just  and  reasonable  to  employ  the  gifts  of  God  to  his  glory, 
and  to  consecrate  to  him  both  the  first-fruits  of  them  and  the 
lump. 

65.  And  fear  came  on  all  that  dwelt  round  about  them  :  and  all  these 
sayings  were  noised  abroad  throughout  all  the  hill-country  of  Judea. 


CHAPTER   I.  575 

GO.  And  all  they  that  heard  tlicm  laid  them  up  in  their  hearts,  saving, 
What  manner  of  child  shall  this  be  1  And  the  hand  of  the  Lord  was 
with  him. 

All  these  wonders  are  going  in  a  little  time  to  be  buried  in 
the  wilderness.  The  more  holy  this  child  is,  and  the  more 
he  is  designed  for  great  things,  the  more  will  God  hide  him 
from  the  world.  By  this  birth,  so  eminent  and  illustrious, 
God  would  render  the  Jews  intent  on  the  time  of  that  of  the 
Messias,  and  induce  them  carefully  to  study  the  prophecies, 
that  they  might  bear  witness  thereto. 

67.  fl  And  his  father  Zacharias  was  filled  with  the  Holy  Ghost,  and 
prophesied,  saying, 

After  that  Zacharias  has  been  purified  by  repentance,  and 
his  tongue  sanctified  by  a  silence  of  nine  months,  God  fills  him 
with  his  Spirit,  and  gives  him  the  tongue  of  a  prophet.  One 
speaks  quite  otherwise  of  God  when  one  has  been  a  long  time 
without  either  speaking  to  men  or  hearing  them  speak. 

SECT.  VII. — THE   SONG   OF   ZACHARIAS. 

68.  Blessed  be  the  Lord  God  of  Israel ;  for  he  hath  visited  and  re 
deemed  his  people, 

This  song  begins  with  thanksgiving  for  the  two  great  bene 
fits  of  the  incarnation  and  redemption.  This  prophet  counts 
the  salvation  of  mankind  as  good  as  accomplished  as  soon  as 
our  Saviour  is  born,  and  that  by  his  birth  the  designs  of  God 
begin  to  be  put  in  execution.  God  visits  us  a  Father  by  the 
person  of  his  Son  and  word :  the  Word,  as  a  sacrifice,  redeems 
us  by  his  blood.  0  my  God,  what  a  visit  dost  thou  make  to 
man  !  Thou  enterest  into  a  house  of  clay,  into  a  mortal  body, 
to  make  it  thy  victim,  and  to  redeem  thy  people  by  thy  sacri 
fice, — and  yet  scarce  any  one  reflects  upon  it. 

69.  And  hath  raised  up  an  horn  of  salvation  for  us  in  the  house  of 
his  servant  David ; 

Jesus  Christ  saves  us  by  his  power  as  King,  and  as  the 
true  David.  David's  victories,  and  the  establishment  of  his 
kingdom,  are  but  the  figure  and  shadow  of  the  victories  of 
Christ,  and  of  the  establishment  of  his  church.  He  chose  to  be 
descended  of  the  royal  house,  that  he  might  be  the  better  re 
ceived  by  the  Jews,  and  that  he  might  fulfil  the  promises : 


576  LUKE. 

but  he  would  have  this  house  be  first  decayed,  that  he  might 
not  partake  at  all  of  the  lustre  and  greatness  of  it.  The 
power  of  our  blessed  Saviour  is  not  that  of  an  earthly  king, 
since  it  all  consists  in  humiliation,  abasement,  poverty,  weak 
ness,  etc. 

70.  As  he  spake  by  the  mouth  of  his  holy  prophets,  which  have  been 
since  the  world  began  : 

All  the  saints  are  so  many  witnesses  of  God's  faithfulness 
in  his  promises. 

71.  That  we  should  be  saved  from  our  enemies,  and  from  the  hand  of 
all  that  hate  us ; 

The  devil,  death,  and  sin,  are  the  enemies  which  Christ 
came  to  conquer.  Sin  is  the  most  dangerous  of  all,  and 
properly  the  only  enemy  we  have  to  fear.  The  devil  is  with 
out  us  ;  death  is  only  in  our  flesh  ;  sin  is  in  our  will :  and  to 
destroy  this  last  there,  an  almighty  Saviour  is  necessary. 
Lord,  be  thou  the  Saviour  and  Deliverer  of  my  will,  and  ex 
ert  upon  it  the  omnipotence  of  thy  saving  hand! 

72.  To  perform  the  mercy  promised  to  our  fathers,  and  to  remember 
his  holy  covenant; 

The  old  covenant  is  the  figure  of  the  union  or  alliance  of 
the  Word  with  our  nature  in  the  incarnation,  and  of  the 
church  with  God  by  and  in  Jesus  Christ :  an  alliance  all  of 
mercy,  both  in  the  promise  and  in  the  performance,  and  that 
in  respect  both  of  the  patriarchs  and  of  Christians.  The  vir 
tue  of  Christ's  mysteries  extends  even  back  to  all  past  ages ; 
and  it  is  in  the  incarnation  that  Abraham  and  the  other 
fathers  receive  the  mercy  and  the  covenant  promised  to  them, 
and  eternal  salvation. 

73.  The  oath  which  he  sware  to  our  father  Abraham, 

How  great  is  the  goodness  of  God,  to  oblige  himself  to  his 
creatures  by  oath  !  But  how  great  the  infidelity  of  his  crea 
tures,  who  do  not  believe  even  the  oath  of  God  !  Abraham 
believed  the  incarnation  of  the  Word,  and  all  the  promises 
comprehended  in  Jesus  Christ,  though  he  was  not  to  receive 
the  effect  of  them  till  almost  two  thousand  years  after  his 
death.  What  confusion  should  this  cast  on  those  incredulous 


CHAPTER  I.  577 

persons  who  do  not  believe  them,  after  they  have  been  ful 
filled  and  confirmed  by  the  miracles  and  by  the  faith  of  so 
many  ages,  and  are,  as  it  were,  continually  exposed  to  their 
sight ! 

74.  That  he  would  grant  unto  us,  that  we,  being  delivered  out  of  the 
hand  of  our  enemies,  might  serve  him  without  fear,  75.  In  holiness  and 
righteousness  before  him,  all  the  days  of  our  life. 

The  effect  of  the  incarnation  is  to  make  us  serve  God,  no 
longer  by  a  slavish  fear,  but  with  a  filial  love ;  by  a  religion 
no  longer  ceremonial  and  figurative  but  substantial  and  inter 
nal  ;  in  a  holiness  and  righteousness  no  longer  legal,  carnal, 
and  transient,  but  Christian,  spiritual,  and  eternal.  The  un 
changeable  promises  of  God  are  accomplished  only  in  the 
body  of  the  elect,  whereof  Christ  is  the  head.  The  call  to 
conversion,  or  the  first  justification,  which  delivers  them  from 
sin  and  takes  them  out  of  the  devil's  power — a  Christian  life, 
shown  by  works  of  true  righteousness — and  final  perseverance 
— are  the  three  principal  effects  of  divine  predestination  and 
the  oath  of  God,  and  the  infallible  way  to  glory,  which  is  the 
fourth  and  last  effect,  and  full  completion  of  the  promise. 

76.  And  thou,  child,  shalt  be  called  the  Prophet  of  the  Highest :  for 
thou  shalt  go  before  the  face  of  the  Lord  to  prepare  his  ways;  77.  To 
g;ive  knowledge  of  salvation  unto  his  people,  by  the  remission  of  their 
sins, 

Nothing  is  greater  than  to  "go  before  the  face  of  the 
Lord  to  prepare  his  ways"  in  souls,  since  this  is  that  which 
makes  all  the  greatness  of  John.  His  function,  and  that  of 
all  spiritual  guides,  is  to  teach  men  Jesus  Christ,  and  to  pre 
pare  to  receive  from  him  "the  knowledge  of  salvation,  and 
the  remission  of  their  sins."  There  is  a  necessary  connection 
between  the  true  knowledge  of  salvation,  and  reconciliation 
with  God ;  for,  by  filling  themselves  with  bad  principles  and 
maxims  remote  from  the  gospel,  men  too  often  set  themselves 
at  a  farther  distance  from  God,  and  lull  themselves  asleep  in 
a  superficial  piety.  Teach  us,  Lord,  this  true  knowledge 
of  salvation,  which  will  infallibly  guide  us  to  thee  ! 

78.  Through  the  tender  mercy  of  our  God ;  whereby  the  dayspring 
from  on  high  hath  visited  us, 

The   incarnation,    and   the   whole   train    of    our    blessed 

VOL.  I.— 49  2  M 


578  L  U  K  E. 

Saviour's  mysteries,  the  first  light  which  shines  on  our  heart, 
and  the  whole  series  of  graces  which  work  salvation,  are  the 
effects  of  the  love  and  tender  mercy  of  God.  The  incarnation 
is  the  rising  of  the  Sun  of  righteousness,  which  is  come  to 
change  the  darkness  of  sin  into  the  light  of  faith.  Such,  in 
respect  of  a  sinner,  is  the  first  ray  which  strikes  the  eyes  of 
his  mind,  in  order  to  make  him  a  child  of  light.  These  are 
two  benefits,  the  one  general,  the  other  particular,  both  wor 
thy  of  an  eternal  acknowledgment. 

79.  To  give  light  to  them  that  sit  in  darkness  and  in  the  shadow  of 
death,  to  guide  our  feet  into  the  way  of  peace. 

The  designs  of  God  in  the  incarnation  of  his  Son  are :  (1.) 
To  dispel  the  darkness  of  ignorance,  sin,  and  death.  (2.)  To 
turn  our  hearts,  and  all  their  inclinations,  toward  heaven.  (3.) 
To  give  us  the  true  peace  of  eternity. — There  was  nothing 
but  darkness  on  earth  when  the  Son  of  God  came  down  upon 
it ;  there  is  nothing  but  darkness  in  the  heart  of  man  before 
that  his  grace  begins  to  shine  therein.  It  is  by  faith  that  he 
enlightens  us ;  it  is  by  this  that  he  conducts  his  elect  to  his 
glory ;  it  is  this  which  is  the  sole  way  of  evangelical  peace  in 
this  life,  and  of  beatific  peace  in  the  other,  to  which  all  the 
designs  of  God  concerning  his  elect  tend,  and  in  which  do 
terminate  all  the  mysteries  of  Christ,  and  his  whole  conduct 
toward  his  church. 

80.  And  the  child  grew,  and  waxed  strong  in  spirit,  and  was  in  the 
deserts  till  the  day  of  his  shewing  unto  Israel. 

The  duties  of  an  evangelical  preacher,  before  he  begins  his 
ministry,  are,  (1.)  To  grow  in  piety,  by  feeding  on  the  bread 
of  prayer.  (2.)  To  give  his  zeal  time  to  wax  strong,  by  read 
ing  the  Holy  Scriptures.  (3.)  To  continue  in  silence  and  re 
tirement,  until  God  is  pleased  to  bring  him  forth  and  show 
him  to  the  world.  How  many  graces,  how  many  lights,  were 
for  thirty  years  concealed  in  the  deserts,  while  the  darkness 
of  ignorance  and  vice  increased  on  the  earth  !  Men  deceive 
themselves  when  they  imagine  that  they  ought  to  produce 
and  employ  their  talents  without  delay,  and  that  they  cannot 
hide  them  without  violating  the  command  of  God.  On  the 


CHAPTER   II.  579 

contrary,  they  violate  it  in  not  waiting  his  proper  time,  but 
making  the  wants  of  their  neighbour  alone  a  sufficient  call. 


CHAPTER  II. 

SECT.  I. — THE   BIRTH   OF  THE   SON  OF   GOD  INCARNATE. 

1.  AND  it  came  to  pass  in  those  days,  that  there  went  out  a  decree 
from  Cesar  Augustus,  that  all  the  world  should  be  taxed.  2.  ( And  this 
taxing  was  first  made  when  Cyrenius  was  governor  of  Syria.) 

The  greatest  princes  often  form  magnificent  designs,  and 
undertake  great  enterprises,  without  knowing  the  reason  of 
them.  Augustus  imagines  that  he  is  busied  in  advancing  the 
glory  of  his  name  and  the  lustre  of  his  reign,  and  at  the  same 
time  his  orders,  by  means  of  others  more  powerful  and  abso 
lute  than  his,  become  subservient  to  the  accomplishment  of 
prophecies  of  which  he  is  altogether  ignorant ;  to  the  birth 
of  a  king,  whom  he  will  never  know ;  and  to  the  establishment 
of  a  monarchy  which  will  subject  his  and  all  others  to  itself. 
This  is  what  happens  in  all  ages,  and  men  take  no  notice 
of  it. 

3.  And  all  went  to  be  taxed,  every  one  into  his  own  city.  4.  And 
Joseph  also  went  up  from  Galilee,  out  of  the  city  of  Nazareth,  into 
Judea,  unto  the  city  of  David,  which  is  called  Bethlehem,  (because  he 
was  of  the  house  and  lineage  of  David,)  5.  To  be  taxed  with  Mary  his 
espoused  wife,  being  great  with  child. 

There  is  nothing  here  but  what  seems  to  happen  by  chance  ; 
and  yet  every  thing  is  ordered  by  Providence  to  ascertain  and 
fix,  by  a  public  testimony,  the  knowledge  of  the  time  and 
place  of  the  Messiah's  birth,  and  of  his  extraction  from  the 
house  of  David.  The  Son  of  God,  by  being  enrolled  from 
his  very  birth  as  true  man,  gives  security,  as  one  may  say, 
for  his  obedience,  humility,  and  the  performance  of  the  pro 
mises.  It  is  hereby  very  visible  that  his  greatness,  foretold 
by  the  angel,  is  not  a  human  greatness.  The  poverty,  trouble, 
and  subjection  to  which  Joseph  and  Mary  are  exposed,  are 
the  preparation  for  the  gift  which  they  are  going  to  receive 
from  God.  Let  us  learn  to  submit  ourselves  to  every  ordi- 


580  LUKE. 

nance  of  man  for  the  Lord's  sake,  and  chiefly  to  the  royal 
power,  since  we  see  Jesus  Christ  beginning  to  obey  from,  and 
even  before  his  birth. 

6.  And  so  it  was,  that,  while  they  were  there,  the  days  were  accom 
plished  that  she  should  be  delivered. 

Christ,  having  submitted  himself  to  the  laws  of  nature,  and 
to  an  imprisonment  of  nine  months,  hides  the  glory  of  his 
birth  by  being  born  in  an  obscure  place ;  he  teaches  us  to 
wean  ourselves  from  our  own  country,  and  from  this  whole 
present  world,  by  being  born  in  a  journey ;  he  recommends 
poverty,  mortification,  and  humility  to  us,  by  being  born  in  a 
place  borrowed  from  the  brute  beasts,  and  destitute  of  all 
conveniences  and  of  all  assistance.  How  many  instructions 
are  here  for  us,  from  this  very  first  moment,  if  we  can  tho 
roughly  understand  them  !  Let  us  hear  them  in  the  spirit  of 
adoration  and  lowliness. 

7.  And  she  brought  forth  her  first-born  son,  and  wrapped  him  in  swad 
dling  clothes,  and  laid  him  in  a  manger ;  because  there  was  no  room  for 
them  in  the  inn. 

Jesus  Christ  is  the  first-born  of  the  blessed  Virgin ;  we  are 
in  some  sense  her  younger  children.  His  stooping  to  the 
weakness  of  infancy  is  so  much  the  more  worthy  to  be  adored, 
as  it  appears  more  unworthy  of  his  greatness  and  wisdom. 
Rejected  of  men,  he  borrows  the  habitation  of  beasts.  Let 
human  pride  blush  as  long  as  it  will,  to  have  a  God  become 
an  infant  of  a  day,  of  a  moment,  reduced  to  the  confinement 
of  swaddling  clothes,  to  the  meanness  of  a  manger,  to  the 
mansion  of  beasts,  to  have  recourse  to  the  assistance  of  his 
creatures,  and  to  be  refused  by  them.  It  is  the  Christian's 
glory  that  his  God  would  do  and  suffer  all  this  for  his  salva 
tion  ;  it  is  his  honour  to  adore  him,  to  own  him  for  his  King, 
and  to  pay  him  homage  in  all  his  states  and  conditions. 

SEC.  II. — THE   SHEPHERDS. 

8.  And  there  were  in  the  same  country  shepherds  abiding  in  the  field, 
keeping  watch  over  their  flocks  by  night.     9.  And,  lo,  the  angel  of  the 
Lord  came  upon  them,  and  the  glory  of  the  Lord  shone  round  about 
them ;  and  they  were  sore  afraid. 

Christ  manifests  himself  to  the  simple  and  the  poor  rather 


CHAPTER   II.  581 

than  to  the  learned  and  the  rich.  It  is  for  vigilant  pastors 
that  the  light  of  God  is  reserved,  that  they  may  know  the 
mysteries  of  religion,  and  their  own  duties  ;  the  negligent  are 
left  in  their  darkness.  From  this  moment,  Lord,  thou  be- 
ginnest  to  show  who  they  are  whom  thou  choosest  for  thy 
kingdom,  and  whom  thou  dost  reject, 

10  And  the  angel  said  unto  them,  Fear  not :  for,  behold,  I  bring  you 
good  tidings  of  great  joy,  which  shall  be  to  all  people. 

The  birth  of  Christ  is  the  joy  of  this  world,  and  the  world 
knows  it  not.  The  world  has  its  vain  and  its  criminal  joys, 
and  thereby  becomes  unworthy  to  have  any  part  in  the  joy 
of  our  blessed  Saviour's  birth.  This  is  a  representation  of 
that  which  happens  every  day :  men  have  their  hearts  shut  to 
heavenly  things  in  proportion  as  they  keep  them  open  to 
earthly  pleasures  and  desires. 

11.  For  unto  you  is  born  this  day  in  the  city  of  David  a  Saviour,  which 
is  Christ  the  Lord. 

This  verse  contains  an  abridgment  of  all  that  is  great  in 
the  character  of  Jesus,  which  was  propounded  to  the  faith  of 
the  shepherds,  and  which  God  made  known  inwardly  to  them 
under  the  external  sign  of  that  light  which  shone  round 
about  them.  As  Son  of  David,  and  heir  of  the  promises,  he 
had  a  royal  birth ;  as  Saviour,  a  sovereign  goodness ;  as 
Christ,  the  fulness  of  God's  Spirit  and  of  the  sacerdotal  and 
prophetic  unction  ;  and  as  the  Lord,  a  divine  power.  What 
ought  we  not  to  hope  from  a  Saviour  in  whom  is  found  a 
sovereign  power  joined  to  an  infinite  goodness,  which  reduced 
him  to  the  meanest  condition  for  our  sakes. 

12.  And  this  shall  be  a  sign  unto  you  ;  Ye  shall  find  the  babe  wrapped 
in  swaddling  clothes,  lying  in  a  manger. 

Is  this,  then,  0  Lord,  the  sign  of  thy  greatness,  the  orna 
ment  of  thy  royalty,  and  the  throne  of  thy  glory  ?  0  manger, 
of  more  value  than  all  the  most  rich  and  precious  things  in 
the  world,  may  I  learn  at  thy  foot  that  it  is  by  humility  that 
Christ  comes  to  reign,  and  that  this  is  the  only  way  which 
leads  to  his  kingdom  !  Pride  is  the  character  of  the  children 
of  Adam ;  humility,  .the  mark  of  the  Son  of  God,  and  of  the 
elect. 

49* 


582  L  U  K  E. 

13.  And  suddenly  there  was  with  the  angel  a  multitude  of  the  heavenly 
host  praising  God,  and  saying, 

God,  by  causing  the  spirits  of  heaven  to  honour  his  Son  in 
the  humble  capacity  of  an  infant,  teaches  those  on  earth,  for 
whose  sake  he  comes  into  the  world,  what  homage  they  owe 
him  in  that  state.  Angels  think  themselves  happy  by  their 
praises  to  advance  the  glory  of  a  new-born  infant,  and  to 
adore  him  as  their  God ;  and  shall  men  disdain  to  do  it  ?  The 
manger  of  our  blessed  Saviour,  as  well  as  his  cross,  is  to  the 
Jews  a  stumbling-block,  and  to  the  Gentiles  foolishness;  his 
infancy,  as  well  as  his  death,  is  the  rock  against  which  human 
pride  is  wont  to  split ;  but  these  things  are  the  power  and 
wisdom  of  God  for  the  salvation  of  those  who  believe,  and 
are  the  object  even  of  the  adoration  of  the  angels. 

14.  Glory  to  God  in  the  highest,  and*  on  earth  peace,  good  will  toward 
men.         [*  Fr.  Peace  on  earth  to  the  men  whom  he  loves.] 

The  two  principal  motives  of  the  incarnation,  are  "the 
glory  of  God,"  and  the  reconciliation  of  men  God:  promises 
"peace  on  earth"  to  those  whom  he  loves,  but  not  rest.  The 
peace  of  God  consists  in  his  love,  to  what  trouble  and  storms 
soever  this  love  may  expose  a  Christian.  The  peace  which 
reigns  on  earth  at  this  time,  is  only  to  signify  the  birth  of  the 
God  of  peace. 

15.  fl  And  it  came  to  pass,  as  the  angels  were  gone  away  from  them 
into  heaven,  the  shepherds  said  one  to  another,  Let  us  now  go  even  unto 
Bethlehem,  and  see  this  thing  which  is  come  to  pass,  which  the  Lord 
hath  made  known  unto  us. 

When  God  puts  it  in  any  person's  mind  to  seek  Jesus  Christ, 
to  perform  some  duty  toward  him,  or  to  apply  himself  to  any 
of  his  mysteries,  he  ought  to  neglect  nothing.  The  angel 
does  not  order  the  shepherds  to  go  to  Bethlehem ;  but  to 
faithful  souls  it  is  enough  only  to  propose,  and  make  known 
the  good,  in  order  to  engage  them  to  undertake  it.  It  is 
sufficient  to  a  good  Christian,  and  to  a  pious  lady,  barely  to 
say,  "  Christ  is  in  this  poor  tabernacle  as  in  a  manger,  for 
saken  of  all  the  world;  he  is  in  this  poor  wretch,  almost 
naked,  lodged  in  a  miserable  cottage,  and  destitute  of  every 
thing."  This  company  of  shepherds,  who  excite  one  another 
to  go  to  Bethlehem,  is  an  emblem  of  the  religious  societies  of 


CHAPTER    II.  583 

those  zealous  persons,  who,  profiting  by  the  exhortations  and 
the  light  of  their  visible  angels,  mutually  encourage  one  an 
other  to  visit  poor  families,  prisons,  and  fatherless  infants,  in 
honour  of  Jesus,  once  a  poor  infant,  "wrapped  in  swaddling- 
clothes,  and  lying  in  a  manger."  Let  us  go  even  unto  Beth 
lehem,  the  house  of  the  bread  of  heaven.  Would  to  God 
that  those  who  are  out  of  this  house,  that  is,  out  of  the  church, 
would  encourage  one  another  to  come  thither  and  seek  Jesus 
Christ,  that  they  might  there  taste  with  us  what  "the  Lord 
hath  made  known  unto  us." 

16.  And  they  came  with  haste,  and  found  Mary  and  Joseph,  and  the 
babe  lying  in  a  manger. 

Will  not  sinners  blush  at  their  niceness  and  profuseness  as 
to  their  beds,  beholding  the  Son  of  God  in  a  manger?  When 
ever  a  good  work  presents  itself  to  be  done,  far  from  losing 
any  time,  we  ought  immediately  to  follow  the  motions  of  grace 
for  fear  they  should  cease,  and  lest  some  other  person  should 
rob  us  either  of  the  opportunity,  or  of  the  first-fruits  of  a 
pious  work.  This  inversion  of  order,  the  wife  named  before 
the  husband,  and  the  creatures  before  the  Creator,  plainly 
denotes  the  inversion  made  by  the  incarnation. 

17.  And  -when  they  had  seen  it,  they  made  known  abroad  the  saying 
which  was  told  them  concerning  this  child. 

These  shepherds  give  credit  to  the  angel's  word,  without 
arguing;  they  see  the  meanness  and  poorness  of  the  manger, 
without  being  offended ;  and  they  reflect  upon  the  whole,  with 
out  being  in  the  least  troubled:  this  is  the  advantage  of  an 
humble,  simple,  and  submissive  faith.  How  many  false  rea 
sonings  would  philosophers  have  advanced  on  this  occasion ! 
With  how  many  manifest  contradictions  would  the  great  wits 
of  the  world  have  been  perplexed ! 

18.  And  all  they  that  heard  it  wondered  at  those  things  which  were 
told  them  by  the  shepherds. 

The  shepherds,  the  first  apostles  of  the  child  Jesus,  are 
faithful  in  publishing  the  news  of  his  birth.  God  gives  a 
blessing  to  the  simplicity  of  their  relation,  causing  it  to  meet 
with  credit  everywhere.  God  does  not  love,  nor  give  a  bless 
ing  to  that  human  prudence  which  thinks  that  the  seeming 


584  LUKE. 

meanness  of  the  mysteries  of  religion  should  be  concealed. 
It  belongs  to  man  to  obey  without  suppressing  any  thing,  and 
to  God  to  cause  belief  by  inspiring  faith. 

19.  But  Mary  kept  all  these  things,  and  pondered  them  in  her  heart. 
Mary  being  consecrated,  and  having  her  mind  raised  to 

Christ,  filled  with  his  mysteries,  and  altogether  intent  on 
gathering  the  virtue,  spirit,  and  grace  of  them,  condemns  the 
forgetfulness  and  negligence  wherein  Christians  live  in  re 
spect  of  those  things  which  their  blessed  Saviour  has  done  for 
them.  In  order  to  profit  by  the  mysteries  and  truths  of  the 
gospel,  it  is  not  enough  barely  to  keep  them  in  memory ;  we 
must,  in  the  presence  of  our  Lord,  entertain  ourselves  with 
them,  and  frequently  meditate  upon  them,  after  the  holy  Vir 
gin's  example.  To  her  we  owe  the  first  pattern  of  Christian 
meditation  upon  the  life  of  Christ ;  let  us  follow  so  holy  an 
example. 

20.  And  the  shepherds  returned,  glorifying  and  praising  God  for  all 
the  things  that  they  had  heard  and  seen,  as  it  was  told  unto  them. 

The  shepherds  imitate  her,  in  adoring  and  glorifying  God. 
This  is  the  first  effect  of  faith,  the  first  duty  of  religion,  and 
a  tribute  of  acknowledgment  due  to  the  gift  of  God.  The 
praise  of  these  good  people  is  as  simple  as  their  faith;  and 
this  is  what  God  loves.  And  as  "  they  returned  glorifying 
and  praising  God,"  so  true  Christians  ought,  in  the  same 
manner,  to  return  home  from  the  church,  whither  they  come 
to  worship  Christ,  and  to  hear  his  mysteries,  virtues,  and  pre 
cepts  delivered  and  explained. 

SECT.  III. — THE   CIRCUMCISION   AND   PURIFICATION. 

21.  fl  And  when  eight  days  were  accomplished  for  the  circumcising 
of  the  child,  his  name  was  called  JESUS,  which  was  so  named  of  the 
angel  before  he  was  conceived  in  the  womb. 

Let  us  adore  and  imitate  the  exact  obedience  of  Jesus  to 
the  particular  law  of  circumcision,  by  which  he  engages  him 
self  to  observe  the  whole  Jewish  law,  as  well  according  to 
the  letter  as  to  the  spirit.  Give  me,  Lord,  the  grace  which 
thou  hast  hereby  merited  for  me,  to  circumcise  the  pride  and 
impurity  of  my  heart,  and  whatever  remains  in  me  of  Adam's 


CHAPTER    II.  585 

corruption.  Christ,  though  innocent,  takes  upon  him  the 
mark,  the  shame,  and  the  remedy  of  sin;  and  yet  the  sinner 
himself  cannot  bear  them !  The  other  instances  of  our  blessed 
Saviour's  humiliation  come  attended,  as  it  were,  with  the 
credentials  of  some  miracle  :  none  appears  in  this.  The  law, 
which  subjected  only  sinners  to  it,  authorizes  and  confirms 
it ;  and  nothing  dignifies  and  sets  it  off  but  the  adorable 
name  of  JESUS  or  SAVIOUR.  By  this  first  effusion  of  his 
blood,  he  exercises  the  office  of  a  Saviour  at  the  same  time 
that  he  takes  the  name.  How  adorable  are  these  first-fruits 
of  his  pains !  Let  this  holy  name  be  ever  my  refuge  and 
confidence,  my  strength  and  support,  my  peace  and  consola 
tion  ;  and  let  it  be  truly  to  me  a  name  of  salvation !  Exert 
upon  my  heart,  0  Jesus,  the  right  and  sovereign  power  which 
it  gives  thee  to  save  me ! 

22.  And  when  the  days  of  her  purification  according  to  the  law  of 
Moses  were  accomplished,  they  brought  him  to  Jerusalem,  to  present 
him  to  the  Lord;  23.  (As  it  is  written  in  the  law  of  the  Lord,  Every 
male  that  openeth  the  womb  shall  be  called  holy  to  the  Lord ;) 

Jesus  submits  to  the  law,  to  redeem  those  who  were  op 
pressed  with  it.  His  public  oblation  in  the  temple  is  the 
sign,  and,  as  it  were,  the  sacrament  of  his  internal  and  per 
petual  oblation  begun  at  the  moment  of  his  incarnation  in 
his  Father's  sight,  upon  the  altar  of  his  own  heart.  Would 
to  God  that  parents  would  present  their  children  to  the  Lord 
with  a  piety,  intention,  and  religion,  pure  and  disengaged 
from  the  earth,  in  imitation  of  the  blessed  Virgin.  She  will 
ingly  partakes  with  her  Son  in  the  humiliation  of  a  ceremony 
which,  as  to  him,  seemed  to  dishonour  his  divinity  and  the 
holiness  of  his  birth ;  and  as  to  her,  her  divine  maternity 
and  the  purity  of  her  bringing  forth.  These  reasons  would 
have  been  sufficient  to  induce  others  to  excuse  themselves 
from  it. 

24.  And  to  offer  a  sacrifice  according  to  that  which  is  said  in  the  law 
of  the  Lord,  A  pair  of  turtledoves,  or  two  young  pigeons. 

Jesus  is  redeemed,  not  that  he  may  dispense  with  his  being 
consecrated  to  God  and  serving  in  his  temple,  but  that  he 
may  accomplish  a  more  perfect  consecration,  and  be  himself 


586  LUKE. 

the  priest  and  the  victim  of  God,  the  temple  and  the  altar 
of  his  sacrifice  on  the  cross.  All  Christians,  once  redeemed 
by  Jesus  Christ,  are  under  the  happy  necessity  of  being  un 
able  to  purchase  a  dispensation  from  their  consecration.  This 
was  affected  by  their  baptism,  wherein  their  hearts  were 
anointed  and  consecrated  by  the  Holy  Ghost.  Wo  to  them 
if  they  live  not  up  to  the  holiness  of  their  consecration,  by 
imitating  Christ  their  Head,  in  whom  they  are  both  priests 
and  victims,  to  offer  and  consecrate  their  own  hearts  to  God 
by  his  Spirit.  Is  it  not  a  misfortune,  for  the  eldest  sons  of 
the  nobility  to  be,  as  it  were,  dedicated  to  the  world  by  their 
birth,  and  scarce  to  have  any  liberty  at  all  of  redeeming  and 
consecrating  themselves  to  God  ?  0  Jesus,  Redeemer  of  the 
world,  and  redeemed  with  so  vile  a  price  to  be  the  victim  of 
it,  grant  that  I  may  redeem  myself  from  its  slavery,  and  be 
long  entirely  to  God  by  thy  grace ! 

SECT.    IV. — THE    SONG   OF   SIMEON. — ANNA,    THE    PROPHETESS. 

25.  And,  behold,  there  was  a  man  in  Jerusalem,  whose  name  was 
Simeon;  and  the  same  man  was  just  and  devout,  waiting  for  the  conso 
lation  of  Israel:  and  the  Holy  Ghost  was  upon  him. 

Simeon  affords  us  an  idea  of  a  truly  good  man,  full  of  re 
ligion  and  love  to  God,  of  an  exact  justice  and  sincere 
charity  toward  his  neighbour,  who  lives  on  earth  expecting 
only  the  life  of  heaven,  and  follows  in  all  things  the  light 
and  motions  of  the  Spirit  of  God.  All  the  difference  between 
a  good  Jew  and  a  good  Christian  consists  in  this :  the  one 
waited  for  the  first  coming  of  Christ  in  the  weakness  of  mor 
tal  flesh,  the  other  waits  for  his  second  coming  in  the  majesty 
of  immortal  glory.  Jesus  Christ  is,  both  in  the  one  and  the 
other,  truly  "the  consolation  of  Israel,"  of  the  true  Israelite 
who  is  not  of  this  world. 

26.  And  it  was  revealed  unto  him  by  the  Holy  Ghost,  that  he  should 
not  see  death,  before  he  had  seen  the  Lord's  Christ. 

How  good  is  it  to  live  in  the  fear  of  God,  in  the  expecta 
tion  of  his  Son,  and  under  the  guidance  of  his  Spirit,  since 
one  receives  from  hence  so  much  comfort  even  in  this  world ! 
The  elect  of  God  never  die  without  "seeing  the  Lord's 


CHAPTER   II.  587 

Christ"  here  below.  For  from  whence  arises  their  fidelity, 
but  only  from  their  seeing  with  invisible  eyes  Him  who  is 
invisible  ?  One  could  not  possess  him  by  hope,  if  one  did 
not  see  him  by  faith. 

27.  And  he  came  by  the  Spirit  into  the  temple :  and  when  the  parents 
brought  in  the  child  Jesus,  to  do  for  him  after  the  custom  of  the  law, 

How  many  Christians  go  to  church  out  of  curiosity,  cus 
tom,  human  respects,  or  interest !  How  few  go  thither  by 
the  impulses  of  the  Holy  Spirit !  Happy  the  Christian  who 
is  sure  of  always  finding  Christ  in  the  churches,  and  of  re 
ceiving  him  there  by  the  communion  !  But  in  order  to  find 
him  there  to  our  advantage,  we  must  carry  him  thither  in  our 
hearts,  and  perform,  with  respect  to  him,  whatever  is  enjoined 
by  his  law.  Would  to  God  we  might  never  find  him  in  his 
temple,  except  only  to  adore  and  serve  him  as  Simeon  did ! 

28.  Then  took  he  him  up  in  his  arms,  and  blessed  God,  and  said, 
Simeon,  in  taking  Christ  up  in  his  arms,  received  a  singular 

favour,  but  such  as  would  have  been  of  no  advantage  to  him 
had  lie  not  borne  him  also  in  his  heart.  He  is  in  this  heart, 
he  lives  and  operates  in  it,  he  renews  it,  and  by  the  impression 
of  his  holy  infancy  he  makes  it  the  heart  of  a  little  child,  he 
baptizes  and  confirms  it,  gives  it  the  communion,  feeds  it 
invisibly,  and  anoints  it  with  the  unction  of  his  Spirit,  that 
so  his  holy  person  may  finish  his  course  and  his  sacrifice 
with  a  joy  altogether  heavenly,  while  he  is  pouring  forth  his 
heart  in  the  praises  and  benedictions  of  his  Saviour. 

29.  Lord,  now  lettest  thou  thy  servant  depart  in  peace,  according  to 
thy  word :     30.  For  mine  eyes  have  seen  thy  salvation, 

This  song  of  Simeon  is  a  pattern  of  thanksgiving  after  the 
communion.  He  who  has  Jesus  Christ  really  living  in  his 
heart,  longs  after  nothing  but  the  life  of  the  world  to  come, 
and  endures  this  with  patience.  How  could  this  holy  old 
man  have  departed  in  peace,  and  been  so  soon  separated  from 
his  Jesus  so  long  desired,  had  not  Jesus  himself,  by  forming 
and  imprinting  himself  in  his  heart  at  that  very  moment, 
taught  him  from  thenceforward  not  to  know  Jesus  Christ  ac 
cording  to  the  flesh  ?  There  is  a  way  of  seeing  and  possessing 


588  L  U  K  E. 

Christ,  independent  of  the  senses,  which  is  not  well  known 
but  by  the  saints,  and  has  more  consolation  in  it  than  that 
which  is  sensible.  Happy  Simeon,  thus,  as  it  were,  to  carry 
Christ  with  him  into  the  place  where  the  patriarchs  resided, 
and  to  be  the  first  messenger  to  publish  the  birth  of  a  Saviour 
to  the  church  of  the  elect,  who  lived  only  on  this  hope ! 

31.  Which  thou  hast  prepared  before  the  face  of  all  people  ; 

Jesus  Christ  is  offered  to  all,  but  received  by  few.  No  sooner 
is  he  born,  but  he  causes  it  to  be  published  to  all  nations 
that  he  is  their  Saviour ;  and  this  he  does  by  the  mouth  of  a 
Jew,  which  condemns  beforehand  the  jealousy  of  his  own 
people. 

32.  A  light  to  lighten  the  Gentiles,  and  the  glory  of  thy  people  Israel. 
Here  is  mercy  toward  the  Gentiles,  who  never  knew  God ; 

here  is  mercy  toward  the  people  of  Israel,  who  abused  this 
knowledge :  but,  0  God,  what  difference,  since  the  latter  re 
ceive  the  light  only  to  reject  it !  The  very  order  of  the  words 
shows  the  preference  of  the  former  before  the  latter.  Christ 
is  the  glory  of  his  people  by  being  descended  from  them,  by 
preaching  salvation  to  them  preferably  to  all  other  people, 
and  not  calling  others  but  only  upon  their  refusal, — but  then, 
through  this  refusal,  he  becomes  their  shame,  their  condemna 
tion,  and  their  ruin.  Thus  it  is  also  in  respect  of  such  Chris 
tians  as  reject  Jesus  Christ  by  their  works.  Thou  art  our  light, 
0  Jesus !  but  we  must  have  eyes  to  see,  a  heart  to  love,  and 
feet  to  follow  thee;  and  thou  alone  canst  bestow  them  on  us. 

33.  And  Joseph  and  his  mother  marvelled  at  those  things  which  were 
spoken  of  him. 

Christ  will  not  by  himself  teach  those  every  thing  whom  he 
loves  most.  He  frequently  puts  souls,  even  of  the  first  rank, 
under  the  instruction  of  others  whose  knowledge  and  holiness 
are  much  inferior.  The  truths  which  the  saints  already  know, 
are  always  new  to  them ;  and  they  therein  every  day  find  some 
fresh  occasion  to  adore  God.  A  faith  which  is  intent  dis 
covers  still,  from  time  to  time,  in  the  works  of  God,  and  more 
especially  in  Christ  Jesus,  some  new  footsteps  of  his  great 
ness,  love,  and  holiness,  still  something  for  which  to  admire 


CHAPTER   II.  589 

eternally  the  dispensations  and  inexhaustible  riches  of  his 
Spirit. 

34.  And  Simeon  blessed  them,  and  said  unto  Mary  his  mother,  Be 
hold,  this  child  is  set  for  the  fall  and  rising  again  of  many  in  Israel; 
and  for  a  sign  which  shall  be  spoken  against; 

Miserable  is  that  person  who,  not  leading  a  life  conform 
able  to  Christ,  whom  he  professed  in  his  baptism,  finds  in  him 
nothing  but  his  own  destruction.  Jesus  is  the  salvation  of 
many ;  but,  0  adorable  conduct !  he  must  for  this  very  end 
be  exposed  to  the  contradiction  of  sinners.  Who  will  com 
plain  of  being  spoken  against  in  the  service  of  God,  since 
he  sees  even  the  Son  of  God  exposed  to  contradiction? 
And  who  has  not  sufficient  cause  of  humiliation,  in  being 
himself  instrumental  in  forming  by  his  life  this  contradic 
tion  to  Jesus  Christ  ?  Dreadful  distinction  !  but  I  hope, 
Lord,  that  thou  wilt  be  my  resurrection  and  life,  because 
thou  hast  vouchsafed  me  the  grace  to  hope  only  in  thee, 
and  to  accept,  without  contradiction,  the  maxims  and  ways 
of  thy  gospel. 

35.  (Yea,  a  sword  shall  pierce  through  thine  own  soul  also;)  that  the 
thoughts  of  many  hearts  may  be  revealed. 

God  generally  mingles  some  bitterness  with  the  greatest 
joy  of  the  saints.  The  blessed  Virgin  received  the  impres 
sion  of  all  her  Son's  sufferings.  Thus  God  treats  those 
whom  he  loves  most.  The  gospel  is  the  touchstone  which 
discovers  those  who  belong  truly  to  God.  The  evange 
lical  sword,  which  Christ  came  to  bring,  soon  separates 
those  who  love  the  peace  of  the  world  from  those  who  love 
only  that  of  a  good  conscience.  There  is  nothing  more 
secret  and  concealed  than  self-love;  but  works  betray  it. 
Those  who  love  God,  part  with  all  for  his  sake :  but  when 
a  man  prefers  some  sensual  good  before  him,  he  makes  it 
evidently  appear  that  he  loves  that  sensual  good  better 
than  God. 

36.  fl  And  there  was  one  Anna,  a  prophetess,  the  daughter  of  Phanuel, 
of  the  tribe  of  Aser:  she  was  of  a  great  age,  and  had  lived  with  a  hus 
band  seven  years  from  her  virginity;     37.  And  she  was  a  widow  of  about 
fourscore  and  four  years,  which  departed  not  from  the  temple,  but  served 
God  with  fastings  and  prayers  night  and  day.     38.  And  she  coming  in 

VOL.  L— 50 


590  LUKE. 

that  instant  gave  thanks  likewise  unto  the  Lord,  and  epnke  of  him  to  all 
them  that  looked  for  redemption  in*  Jerusalem.  [Fr.  The  redemption 
of  Israel.] 

Anna  is  a  pattern  of  the  continence  and  life  of  a  true  Chris 
tian  widow.  Her  portion  is  constancy  in  the  exercise  of  reli 
gion,  mortification,  prayer,  and  the  offices  of  charity.  The 
Holy  Ghost  does  not  vouchsafe  so  much  as  to  speak  here  of 
the  great  persons  of  the  earth ;  but  he  writes  the  life  and 
eulogy  of  a  poor  widow,  to  preserve  her  memory  to  the  end 
of  the  world,  and  to  show  how  grateful  to  him  this  kind  of  life 
is.  Happy  that  widow  who  "looks  for  the  redemption  of 
Israel,"  and  lives  on  the  hope  of  finding,  at  the  end  of  her 
days,  the  expected  Saviour  in  the  true  temple,  in  the  heavenly 
Jerusalem,  in  the  blessed  eternity  !  Here  is  an  emblem  of 
it:  God  gathers  round  the  body  of  his  Sacrifice  all  these 
eagles,  who  hungered  very  much  after  it,  and  lived  only  on 
the  expectation  of  being  filled  therewith.  Let  us  desire  it, 
and  we  shall  find  it. 

39.  If  And  when  they  had  performed  all  things  according  to  the  law  of 
the  Lord,  they  returned  into  Galilee,  to  their  own  city  Nazareth. 

Christ  being  manifested  to  a  smaller  number  of  his  elect, 
retires  and  hides  himself  for  thirty  years,  leading  an  obscure 
life  in  a  place  out  of  which  it  was  not  believed  that  any  good 
thing  could  come.  He  chooses  his  own  country,  and  the 
place  of  his  acquaintance,  for  the  scene  of  an  humble,  poor, 
and  laborious  life,  waiting  for  his  Father's  command  to  mani 
fest  himself  to  the  world,  to  exercise  his  office  of  Saviour  by 
his  miracles,  to  establish  his  kingdom  by  his  preaching,  and 
to  accomplish  his  sacrifice  by  his  death. 

40.  And  the  child  grew,  and  waxed  strong  in  spirit,  filled  with  wis 
dom  ;  and  the  grace  of  God  was  upon  him. 

Christ  chose  to  grow  in  his  natural  body,  to  teach  us  that 
he  intends  to  grow  in  the  members  of  his  mystical  body,  with 
an  increase  of  grace  and  holiness  to  a  perfect  age.  All  the 
treasures  of  the  divine  wisdom  and  knowledge  were  in  Christ 
from  the  very  moment  of  his  incarnation ;  but  they  are  un 
folded  and  produced  abroad  only  by  measure  and  by  degrees, 
according  to  the  orders  and  designs  of  his  Father. 


CHAPTER    II.  591 


SECT.  V. — THE   CHILD   JESUS   IN   THE  MIDST   OF  THE   DOCTORS. 

41.  fl  Now  his  parents  went  to  Jerusalem  every  year  at  the  feast  of 
the  passover. 

It  is  here  expressly  said,  that  they  went  thither  every 
year,  but  it  is  not  said  that  they  went  oftener :  to  induce  us, 
on  the  one  hand,  to  be  faithful  in  the  discharge  of  those 
duties  to  which  we  are  obliged ;  and,  on  the  other,  not  to  run, 
either  through  restless  zeal  or  idleness,  after  all  manner  of 
popular  devotions — retirement  and  application  to  our  domes 
tic  duties  being  more  profitable  and  more  pleasing  to  God. 
Christ  is  brought  thither  regularly  by  his  parents  from  his 
infancy,  on  purpose  to  teach  parents  to  carry  their  children 
to  church,  and  to  watch  over  them  as  to  religious  duties. 

42.  And  when  he  was  twelve  years  old,  they  went  up  to  Jerusalem 
after  the  custom  of  the  feast. 

Jesus  celebrated  yearly  by  anticipation  the  solemnity  of 
the  true  passover,  taking  occasion  by  the  law  to  go  and  offer 
himself  as  in  sacrifice  to  his  Father,  and  to  prepare  himself 
to  fulfil  all  these  types  and  figures  by  his  death  and  resur 
rection.  Every  Sunday  is  the  solemnity  of  the  passover  of 
Christians,  which  they  ought  to  celebrate  in  their  parish 
churches — their  Jerusalem. 

43.  And  when  they  had  fulfilled  the  days,  as  they  returned,  the  child 
Jesus  tarried  behind  in  Jerusalem;  and  Joseph  and  his  mother  knew 
not  of  it. 

Christ  sometimes  hides  himself  from  the  most  pious  souls, 
to  exercise  their  faith,  and  to  increase  their  love  and  desires 
toward  him.  If  our  Lord,  in  the  time  of  his  greatest  sub 
jection,  had  not  done  some  actions  of  independence,  the 
belief  of  his  divinity  would  perhaps  have  been  less  lively  on 
that  account.  He  quits  not  one  dependence,  but  only  by 
reason  of  another  more  holy  and  indispensable,  in  respect 
of  his  Father.  We  must  imitate  him,  by  never  withdrawing 
ourselves  from  dependence,  without  the  command  of  God. 

44.  But  they,  supposing  him  to  have  been  in  the  company,  went  a 
day's  journey;    and   they  sought  him   among  their  kinsfolk  and   ac 
quaintance. 

Let  us  be  faithful  in  seeking  Christ  with  an  ardent  and 


592  LUKE. 

indefatigable  care  in  the  day  of  this  life,  and  by  the  light 
of  faith.  He  is  very  rarely  to  be  found  among  the  kindred 
and  friends  of  the  world.  God  permits  men  sometimes  to 
seek  him  with  a  good  intention,  but,  not  sufficiently  enlight 
ened,  where  they  ought  not,  to  the  end  they  may  be  the  more 
persuaded  that  they  cannot  seek  him  successfully  but  by  his 
own  light  and  grace. 

45.  And  when  they  found  him  not,  they  turned  back  again  to  Jerusa 
lem,  seeking  him. 

We  must  not  be  discouraged  when,  even  in  all  appearance, 
Christ  seems  unwilling  to  be  found  by  us ;  but  we  must  per 
severe  in  our  search.  It  is  in  the  church  alone  that  we  ought 
to  seek  him ;  it  is  there  we  may  infallibly  find  him.  Who 
ever  seeks  him  elsewhere,  wearies  himself  in  vain :  he  will  by 
no  means  find  him  out  of  Jerusalem,  out  of  the  only  temple 
of  God. 

46.  And  it  came  to  pass,  that  after  three  days,  they  found  him  in  the 
temple,  sitting  in  the  midst  of  the  doctors,  both  hearing  them,  and  ask 
ing  them  questions. 

This  absence  of  Christ  for  three  days  was  a  figure  of  those 
three  days  in  which  his  disciples  bewailed  his  death  and 
believed  him  lost.  His  manifestation  in  the  temple  is  an 
emblem  of  the  lustre  of  his  resurrection.  It  is  in  the  house 
of  prayer  that  a  man  finds  Christ  after  having  lost  him. 
The  humility  of  Jesus,  in  hearing  those  whose  master  he  was, 
was  the  finest  spectacle,  the  most  useful  lesson,  the  most 
edifying  example,  and  the  most  holy  sacrifice  which  had  been 
ever  seen  in  the  temple  to  that  time. 

47.  And  all  that  heard  him  were  astonished  at  his  understanding  and 
answers. 

This  manifestation  of  the  divine  wisdom  in  childhood  served 
to  awaken  the  faith  of  those  who  expected  the  promised 
consolation.  Those  who  knew  not  the  Son  of  God,  had 
reason  to  admire  his  wisdom ;  but  we  who  know  him  should 
rather  admire  that  he  so  long  suppressed,  and,  as  it  were, 
annihilated  it  for  our  sake;  and  should  learn,  for  his,  to 
restrain  our  own  forwardness  to  show  ourselves  on  all 
occasions. 


CHAPTER   II.  593 

48.  And  when  they  saw  him,  they  were  amazed:  and  his  mother  said 
unto  him,  Son,  why* hast  thou  thus  dealt  with  us?  behold,  thy  father 
and  I  have  sought  thee  sorrowing. 

The  holy  rigour  with  which  Christ  treats  those  whom  he 
loves,  leaving  them  often  under  trouble  and  affliction,  is  a 
mystery  which  self-love  understands  not.  There  is  no  grief 
equal  to  that  of  a  soul  which  loves  God,  and  thinks  it  has 
lost  him.  It  must  cost  abundance  of  tears  to  find  Christ 
again,  being  once  lost.  Joseph  is  called,  even  by  the  blessed 
Virgin,  the  father  of  Jesus :  not  as  being  such  like  others, 
but  because  he  was  so  by  representation,  by  alliance,  being 
his  mother's  husband,  head  of  his  family,  foster-father  of 
his  flesh,  tutor  of  his  childhood,  guardian  of  his  life,  etc. 

49.  And  he  said  unto  them,  How  is  it  that  ye  sought  me?  wist  ye  not 
that  I  must  be  about  my  Father's  business? 

The  first  known  words  of  Jesus  Christ,  priest,  victim,  and 
teacher,  spoken  in  the  temple,  and  in  the  midst  of  the  doc 
tors,  are  words  of  consecration,  sacrifice,  self-denial,  zeal, 
and  light.  Let  them  teach  us  to  do  the  work  of  God  without 
consulting  with  flesh  and  blood.  This  is  a  lesson  of  self- 
denial,  as  well  for  the  parents  of  the  ministers  of  God  as 
for  the  ministers  themselves.  To  busy  these  in  secular 
employments  and  temporal  affairs,  is  to  forget  that  it  is  only 
for  those  of  heaven  that  they  are  ecclesiastics. 

50.  And  they  understood  not  the  saying  which  he  spake  unto  them. 
A  man  ought  to  be  reserved  in  speaking  to  his  parents  con 
cerning  that  which  belongs  to  the  ecclesiastical  ministry,  after 
the  example  of  our  blessed  Lord  in  respect  of  the  holiest  of 
parents.     It  is  modesty  and  humility  in  parents  not  to  be  too 
curious  to  know  it,  in  imitation  of  the  holy  Virgin  and  Jo 
seph.     They  knew  not  but  that  the  time  of  his  ministry  and 
manifestation  was  already  come :  but  they  wait,  with  a  re 
spectful  silence,  for  what  he  shall  be  pleased  to  discover  of  it 
to  them. 

51.  And  he  went  down  with  them,  and  came  to  Nazareth,  and  was 
subject  unto  them:  but  his  mother  kept  all  these  sayings  in  her  heart. 
52.  And  Jesus  increased  in  wisdom  and  stature,  and  in  favour  with  God 
and  man. 

We  know  nothing  of  what  Jesus  did  for  eighteen  or  twenty 

50*  2N 


594  I U  K  E. 

years,  but  only  that  he  was  subject  to  his  parents,  and  that 
he  increased  in  wisdom  and  favour,  as  well  as  in  age.  We 
know  nothing  likewise  of  the  blessed  Virgin,  but  only  that 
she  kept  in  her  heart  the  words  of  her  Son,  even  those  which 
she  did  not  understand.  Let  us  remember  to  do  the  same 
things  after  their  example.  Jesus  returns  to  his  ordinary 
dependence  as  soon  as  his  Father's  orders  permit  him  to  do 
it.  What  an  example  is  here  for  children !  but,  alas  !  un 
known  to  the  generality  of  them,  through  the  fault  of  parents 
themselves.  Did  these  but  take  care  frequently  to  place  Jesus 
Christ  before  their  eyes,  and  make  them  study  the  example 
of  his  virtues,  they  themselves  would  first  reap  the  fruit  of  it. 


CHAPTER  III. 

SECT.    I. — THE   PREACHING   OF   JOHN   THE   BAPTIST. 

1.  Now,  in  the  fifteenth  year  of  the  reign  of  Tiberius  Cesar,  Pontius 
Pilate  being  governor  of  Judea,  and  Herod  being  tetrarch  of  Gralilee,  and 
his  brother  Philip  tetrarch  of  Iturea  and  of  the  region  of  Trachonitis, 
and  Lysanias  the  tetrarch  of  Abilene, 

The  divine  Author  of  the  Scriptures  neglects  not  the  human 
advantages  of  a  most  exact  chronological  era  of  the  founda 
tion  of  Christ's  kingdom.  The  history  of  his  life  is  a  mystery 
of  faith,  and  a  work  altogether  divine,  concealed  under  human 
appearances.  As  the  eternal  Word,  though  incarnate  by  the 
operation  of  the  Holy  Ghost,  seemed  to  be  born  in  our  flesh 
like  other  men,  because  he  was  to  appear  among  the  Jews  for 
thirty  years  as  a  mere  man,  and  until  he  had  been  acknow 
ledged  to  be  the  Son  of  God:  so  the  written  word  of  God, 
though  inspired  by  the  Holy  Ghost,  seems  to  have  been  com 
posed  after  a  manner  altogether  human ;  because,  being  first 
designed  for  the  Jews,  who  would  never  receive  it  as  divine 
Scripture,  it  was  to  have  all  the  appearance  and  characters 
of  a  human  history  of  such  things  as  had  passed  before  their 
eyes,  and  which  was  sufficient  to  make  them  discover  the 
Messias  in  the  life  and  miracles  of  Christ,  by  comparing  them 


CHAPTER    III.  595 

\vith  the  ancient  prophecies.  When  the  Christian  church 
was  once  formed  by  preaching  and  miracles,  the  divine  author 
ity  of  the  Gospels  was  then  made  manifest  to  Christians,  the 
church  being  in  a  condition  to  settle  her  canon  of  Scripture, 
and  to  attest  the  authenticity  thereof. 

2.  Annas  and  Caiaphas  being  the  high  priests,  the  word  of  God  came 
unto  John  the  son  of  Zacharias  in  the  wilderness. 

It  is  a  rule,  not  to  forsake  retirement  in  order  to  instruct 
others,  except  at  the  call  of  God  ;  not  to  anticipate  it ;  not  to 
put  it  off.  Happy  is  that  person  who  has  perfectly  learned 
in  retirement  to  be  satisfied  with  God,  and  to  live  without  the 
world,  to  the  end  that  he  may  not  know  it  but  only  in  re 
ference  to  God,  and  may  have  respect  to  him  alone  when  he 
delivers  his  truths  to  it.  How  great  is  the  difference,  between 
a  preacher  formed  gradually  by  the  hand  of  God  in  retire 
ment,  fasting,  and  prayer,  and  those  ordained  in  haste,  who 
have  no  other  school  but  the  world,  no  other  masters  besides 
themselves,  and  no  other  preparation  than  human  studies,  in 
terrupted  by  worldly  conversations,  diversions,  play,  good 
cheer,  and  the  like. 

3.  And  he  came  into  all  the  country  about  Jordan,  preaching  the  bap 
tism  of  repentance  for  the  remission  of  sins ; 

Men  ought  to  preach  repentance  more  than  any  other  thing 
whatever,  it  being  the  foundation  of  Christian  piety.  This 
is  what  the  world  does  not  at  all  love :  but  its  wants,  not  its 
taste,  must  be  consulted.  We  see  abundance  of  persons  do 
all  they  can  to  make  themselves  sick,  and  nothing  in  order 
to  be  cured.  This  is  a  folly  which  the  love  of  life  and  health 
renders  very  rare  in  relation  to  the  body ;  but  nothing  is  more 
common  in  respect  of  the  soul. 

4.  As  it  is  written  in  the  book  of  the  words  of  Esaias  the  prophet,  say 
ing,  The  voice  of  one  crying  in  the  wilderness,  Prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight. 

Repentance  is  preached  in  the  wilderness  because  it  is  sel 
dom  hearkened  to  in  the  world,  and  because  it  is  necessary 
for  a  man  to  leave  it,  at  least  for  a  time,  or  in  spirit,  and  by 
a  separation  of  heart,  if  he  would  perform  a  substantial  re 
pentance.  This  is  the  only  way  to  return  to  God,  and  to  pre- 


596  L  U  K  E. 

vail  with  him  to  return  to  us.  It  is  into  the  heart  that  he  is 
to  come ;  it  is  the  heart  chiefly  which  we  must  "  prepare  and 
make  straight."  And  how  can  this  be  done  but  by  the  love 
of  God,  which  alone  can  rectify  that  which  the  love  of  the 
world  has  made  crooked  and  corrupt  ? 

5.  Every  valley  shall  be  filled,  and  every  mountain  and  hill  shall  be 
brought  low  ;  and  the  crooked  shall  be  made  straight,  and  the  rough  ways 
shall  be  made  smooth ;  6.  And  all  flesh  shall  see  the  salvation  of  God. 

The  internal  preparation  which  Christ  requires  of  us,  to  the 
end  that  we  may  beg  it  of  him,  consists  in  the  humiliation  of 
the  heart,  the  meekness  of  charity,  the  rectitude  of  the  inten 
tion,  the  uniformity  of  the  life,  the  renouncing  of  our  own 
wisdom  and  righteousness,  and  in  an  ardent  desire  and  hum 
ble  hope  of  his  grace  and  Holy  Spirit.  To  this  must  be  joined 
the  external  works  of  repentance,  in  order  to  mortify  the  flesh, 
to  humble  the  spirit,  and  to  cut  off  all  excess  and  superfluity 
in  the  conduct  of  our  lives.  It  is  in  true  penitents  that  the 
power  of  a  Saviour  and  the  truth  of  salvation  are  most  evi 
dently  seen.  Give  me,  Lord,  this  true  repentance,  which  re 
stores  thee  to  sinners,  and  causes  them  to  find  in  thee  an 
almighty  and  divine  Saviour. 

SECT.  ii. — JOHN'S  ADVICE  TO  THE  PEOPLE,  THE  PUBLICANS, 

AND    THE    SOLDIERS. 

7.  Then  said  he  to  the  multitude  that  came  forth  to  be  baptized  of  him, 
0  generation  of  vipers,  who  hath  warned  you  to  flee  from  the  wrath  to 
come? 

An  apostolical  freedom  is  a  thing  which  a  preacher  ought 
always  to  preserve,  that  he  may  not  flatter  sinners.  It  is  his 
indispensable  duty,  in  a  prudent  manner,  to  make  them  tho 
roughly  sensible  what  they  really  are  before  God  as  sinners, 
let  their  rank  and  quality  be  ever  so  great  before  men.  Those 
who  have  either  sucked  in  heresy  with  their  milk,  or  been  cor 
rupted  by  the  ill  example  of  their  parents,  or  by  a  bad  educa 
tion,  cannot  enough  admire  how  they  have  been  able  to  quit 
a  state  of  sin,  and  "to  flee  from  the  wrath"  and  judgment  of 
God :  this  is  a  particular  favour,  which  requires  a  particular 
acknowledgment. 


CHAPTER    III.  597 

8.  Bring  forth  therefore  fruits  worthy  of  repentance; 

What  does  this  therefore  denote,  which  connects  this  verse 
with  the  foregoing,  if  not  that  repentance  is  utterly  unworthy 
of  God's  mercy  when  it  is  not  at  all  answerable  either  to  the 
number  and  greatness  of  our  sins,  or  to  the  strength  of  our  in 
veterate  habits,  or  to  the  wrath  and  judgment  of  God  which  we 
have  deserved,  or  to  the  singularity  of  the  grace  which  has, 
as  it  were,  snatched  us  away  from  sin  and  the  divine  wrath, 
while  so  many  others  are  consumed  thereby  ? 

—  And  begin  not  to  say  within  yourselves,  We  have  Abraham  to  our 
father :  for  I  say  unto  you,  That  God  is  able  of  these  stones,  to  raise  up 
children  unto  Abraham. 

Let  us  work  out  our  own  salvation  ourselves,  without  de 
pending  upon  what  others  do  for  us.  If  we  do  not  imitate 
our  fathers,  their  holiness  will  condemn  us,  instead  of  being 
serviceable  to  us,  at  the  tribunal  of  God.  None  but  God  can 
form  his  own  worshippers,  as  none  but  he  can  make  true 
penitents.  Christ  informs  us,  by  this  comparison,  that  re 
pentance  is  a  change,  a  transformation,  and  a  new  birth  ;  and 
that  so  long  as  there  is  no  appearance  of  new  manners  and  a 
new  life,  there  is  no  conversion  nor  true  repentance. 

9.  And  now  also  the  axe  is  laid  unto  the  root  of  the  trees :  every  tree 
therefore  which  bringeth  not  forth  good  fruit  is  hewn  down,  and  cast  into 
the  fire. 

There  is  not  one  moment  to  be  lost  in  the  business  of  salva 
tion.  Whoever  loses  one,  hazards  all.  The  patience  of  God, 
infinite  and  eternal  in  itself,  has  its  bounds  and  end  in  respect 
of  sinners.  A  man  can  abuse  God's  patience  only  in  this  life ; 
but  this  life  is  in  his  hands,  and  perhaps  his  arm  is  even  now 
lifted  up  to  cut  down  this  unprofitable  tree.  "  Every  tree 
which  bringeth  not  forth  good  fruit,"  without  exception,  with 
out  regard  to  age,  knowledge,  dignity,  or  the  purple  where 
with  a  man  is  perhaps  covered, — all  shall  be  "  cut  down  and 
cast  into  the  fire,"  if  they  have  not  good  works  at  the  hour 
of  death  :  and  there  can  be  none  without  charity,  which  is  the 
root  of  them. 

10.  And  the  people  asked  him,  saying,  What  shall  we  do  then  ? 
The  first  step  of  a  true  penitent  is  to  resign  himself  up 

to  the  conduct  of  an  enlightened,  prudent,  and  disinterested 


598  LUKE. 

director.  There  is  no  plainer  indication  that  a  sinner's 
heart  is  really  touched  by  God,  and  that  the  time  of  mercy 
is  come,  than  his  appearing  docile,  submissive,  and  ready  to 
do  every  thing  toward  his  own  recovery.  A  sinner  must 
receive  the  law,  and  not  give  it.  It  is  an  intolerable  sub 
version  of  order,  for  a  criminal  to  say  to  his  judge,  "What 
will  you  do?"  But  something  like  this  is  too  often  seen  in 
the  business  of  repentance,  and  we  there  find  very  few  who 
say  as  they  ought,  "What  must  I  do?" 

11.  He  answereth  and  saith  unto  them,  He  that  hath  two  coats,  let  him 
impart  to  him  that  hath  none ;  and  he  that  hath  meat,  let  him  do  like 
wise. 

One  part  of  repentance,  which  here  includes  the  other 
works  of  mercy,  is  to  give  that  which  is  superfluous  to  the 
poor.  John  does  not  enjoin  the  sacrifices  of  the  law,  know 
ing  their  insufficiency,  but  the  sacrifice  of  charity,  which 
covers  the  multitude  of  sins.  The  love  of  God  is  compre 
hended  under  that  of  our  neighbour,  whom  we  ought  to  love 
and  assist  only  for  the  sake  of  God.  Let  us  love  to  feed 
and  clothe  the  poor.  These  works  of  charity  are  preferable 
to  all  others,  as  being  the  most  necessary  and  indispensable. 
He  who  is  not  moved  with  his  brother's  misery,  deserves  to 
find  God  unmoved  with  his  own. 

12.  Then  came  also  publicans  to  be  baptized,  and  said  unto  him,  Mas 
ter,  what  shall  we  do  ?     13.  And  he  said  unto  them,  Exact  no  more  than 
that  which  is  appointed  you. 

John  here  gives  rules  for  public  receivers,  as  to  what  con 
cerns  their  particular  employment.  He  teaches  perfectly  to 
distinguish  the  abuses  of  any  state  or  condition  of  life  from 
the  condition  itself.  A  wise  preacher  should  be  so  far  from 
disturbing  either  the  peace  of  private  consciences  or  the  pub 
lic  repose,  by  condemning  necessary  employments,  that  he 
ought  carefully  to  promote  both,  by  contenting  himself  with 
only  retrenching  the  disorders  and  injustice  of  those  who  ex 
ercise  them.  To  be  exact  in  not  permitting  any  abuses  in 
employments  of  this  nature,  is  to  serve  the  state ;  and  those 
loose  casuists  who  allow  and  authorize  them  are  pernicious  to 
governments,  by  rendering  these  employments  odious  to  the 


CHAPTER    III.  599 

people,  by  favouring  their  murmurings,  by  encouraging  acts 
of  injustice,  and  thereby  giving  occasion  to  rebellion  and 
revolt. 

14.  And  the  soldiers  likewise  demanded  of  him,  saying,  And  what 
shall  we  do  ?     And  he  said  unto  them,  Do  violence  to  no  man,  neither 
accuse  any  falsely ;  and  be  content  with  your  wages. 

John  here,  in  the  last  place,  regulates  the  duties  of  mili 
tary  persons,  and  shows  that  no  condition  is  excluded  from 
salvation.  The  business  of  war  is  not  in  itself  at  all  opposite 
thereto  ;  since  there  have  been  not  only  Christian  soldiers, 
but  even  great  saints  and  generous  martyrs  of  that  pro 
fession.  If  all  war  was  contrary  to  the  gospel,  John  would 
not  have  allowed  those  who  presented  themselves  before  him 
to  continue  in  that  state :  however,  it  is  certainly  full  of  ob 
stacles  to  salvation,  which  very  few  surmount.  A  state 
which  is  generally  embraced  either  out  of  passion  or  libertin 
ism,  or  through  a  blind  destination  of  birth,  the  exercises 
whereof  are  so  violent  and  tumultuous,  agrees  but  little  with 
the  exercises  of  Christianity  or  the  spirit  of  the  gospel, 
which  is  all  peace,  charity,  and  meekness.  It  is,  notwith 
standing,  just  and  necessary  that  there  should  be  men  to 
defend  the  state;  but  it  is  still  more  just  and  necessary 
that  this  should  not  be  done  at  the  expense  of  salvation. 
The  grace  of  God  can  do  every  thing :  this  is  what  ought  to 
comfort  those  who  intend  to  serve  Him  in  serving  their  king 
and  country. 

0 

SECT.  in. — JOHN'S   TESTIMONY  OF  CHRIST. — HIS  IMPRISON 
MENT. 

15.  fl  And  as  the  people  were  in  expectation,  and  all  men  mused  in 
their  hearts  of  John,  whether  he  were  the  Christ  or  not ; 

It  was  the  design  of  God,  in  sending  John,  to  fix  the 
minds  of  the  Jews  upon  the  Messiah,  and  induce  them  to 
examine  the  Scriptures.  The  mortified  life  of  a  person  de 
voted  to  religion,  the  edifying  example  of  a  holy  priest,  and 
the  regular  conduct  of  a  faithful  Christian,  excite  men  to 
think  of  God,  and  awaken  sinners  quite  asleep  and  senseless 
as  to  the  business  of  salvation. 


600  LUKE. 

16.  John  answered,  saying  unto  them  all,  I  indeed  baptize  you  with 
water ;  but  one  mightier  than  I  cometh,  the  latchet  of  whose  shoes  I  am 
not  worthy  to  unloose :  he  shall  baptize  you  with  the  Holy  Gh6st  and 
with  fire : 

There  is  more  difference  between  the  baptism  of  John  and 
that  of  Christ  than  there  is  between  water  and  fire.  Nothing 
but  the  Spirit  of  God  can  wash  the  soul  from  all  its  impuri 
ties,  and  consume  all  its  filth.  Every  thing  is  little  before 
Jesus  Christ,  and  the  greatest  saints  are  not  worthy  to  be  at 
his  feet.  Where,  then,  ought  a  great  sinner  to  cast  himself? 
and  how  could  he  dare  present  himself  before  him  in  prayer, 
had  not  he  himself  pressed  him  to  come  to  him,  and  to  hope 
every  thing  from  him  ?  He  did  not  himself  in  person  baptize 
the  Jews,  to  whom  John  makes  this  promise ;  but  it  is  He 
who  baptizes  both  all  Jews  and  Gentiles  who  are  baptized, 
because  it  is  his  baptism  which  is  given  by  his  ministers,  be 
cause  it  is  in  his  name,  by  his  authority,  through  his  merits, 
by  his  invisible  hand  and  Spirit,  that  every  sinner  is  baptized, 
every  heart  is  purified,  that  all  sins  are  remitted,  and  every 
Christian  is  consecrated  to  God. 

17.  Whose  fan  is  in  his  hand,  and  he  will  thoroughly  purge  his  floor, 
and  will  gather  the  wheat  into  his  garner ;  but  the  chaff  he  will  burn 
with  fire  unquenchable.     18.  And  many  other  things  in  his  exhortation 
preached  he  unto  the  people. 

In  the  church,  the  good  and  bad  shall  be  mingled  together 
till  the  last  judgment :  we  must,  in  imitation  of  the  patience 
of  God,  preserve  peace  and  charity  with  all  the  world  till 
that  time.  Every  age  passes  away  in  this  kind  of  separation 
of  the  chaff  from  the  wheat;  but  the  visible  and  universal 
separation  shall  not  be  till  the  end  of  all  ages.  John  joins 
the  separation  made  by  the  word  of  Christ,  received  or  re 
jected,  practised  or  contemned,  with  the  final  separation: 
because  that  the  one  depends  on  the  other ;  and  because  that, 
perhaps,  as  to  most  of  those  who  heard  him,  there  would  be 
but  a  few  days'  distance,  or  less,  between  them.  Let  us 
strive,  while  there  is  yet  time,  to  avoid  the  miserable  portion 
of  the  chaff. 

19.  But  Herod  the  tetrarch,  being  reproved  by  him  for  Herodias  his 
brother  Philip's  wife,  and  for  all  the  evils  which  Herod  had  done, 

A  preacher  cannot  hold  his  peace  in  the  midst  of  public 


CHAPTER   in.  601 

crimes.  John  spared  none  in  Herod,  because  he  loved  none 
of  the  good  things,  nor  feared  any  of  the  evils  which  he 
could  confer  or  inflict  upon  him.  Some  persons  would  not 
have  wanted  fair  pretences  to  persuade  John  to  dissemble. 
He  was  not  charged  with  Herod's  conduct :  he  ought  to  have 
cultivated  his  good-will,  that  he  might  be  supported  in  the 
exercise  of  his  ministry ;  he  ran  the  risk  of  frustrating  all 
his  plans,  and  destroying  the  fruit  of  all  his  preaching,  by 
making  him  his  enemy  ;  he  exposed  his  disciples  and  his 
whole  school  to  danger,  etc.  John  did  not  reason  after  this 
manner  :  he  did  what  God  required  of  him  at  that  time,  and 
left  the  future  to  him  who  is  the  disposer  of  it. 

20.  Added  yet  this  above  all,  that  he  shut  up  John  in  prison. 
"See  what  John  has  drawn  upon  himself  by  his  impru 
dence!"  would  the  worldly-wise  say;    but  the  reflection  of 
the  wise  according  to  Christ  will  be,  "  See  the  worthy  reward 
of  his  faithfulness  in  discharging  his  ministry,  and  of  his 
holy  freedom!"  for  the  grace  of  martyrdom  is  the  greatest 
in   the   Christian   religion.     Impurity  which   is   public    and 
scandalous  hardens  the  heart,  and  disposes  a  man  to  contemn 
and  despise  those  who  have  a  right  to  reprove  him  on  God's 
part.     It  is  very  easy  to  pass  from  contempt  to  hatred,  and 
from  hatred  to  murder,  or  to  such  cruel  usage  as  is  almost 
equivalent  to  it. 

SECT.    IV. — THE   BAPTISM    AND    GENEALOGY    OF    CHRIST. 

21.  Now  when  all  the  people  were  baptized,  it  came  to  pass,  that 
Jesus  also  being  baptized,  and  praying,  the  heaven  was  opened, 

Jesus  is  not  ashamed  to  be  found  among  the  crowd  of 
sinners,  nor  to  take  upon  him  the  mark  and  remedy  of  sin. 
Let  us  from  hence  learn  how  careful  we  ought  to  be  not  to 
judge  rashly.  That  which  is  done  visibly  in  the  baptism  of 
Christ,  is  done  invisibly  in  that  of  his  members.  Heaven  is 
therein  opened,  but  it  is  by  the  prayer  of  the  church, 
whereof  its  Head  sets  it  the  example.  There  is  reason  to 
believe  that  in  this  action  Christ  said  to  his  Father,  that, 
according  to  his  will,  he  took  upon  himself  the  sins  of  the 
world,  in  order  to  undergo  the  penance  [or  rather  the 

VOL.  L— 51 


602  LUKE. 

penalty]  due  to  them,  and  to  be  the  victim  for  them.  Let 
us  learn  from  him  to  join  prayer  with  all  the  ceremonies  of 
the  church. 

22.  And  the  Holy  Ghost  descended  in  a  bodily  shape  like  a  dove  upon 
him,  and  a  voice  came  from  heaven,  which  said,  Thou  art  my  beloved 
Son  ;  in  thee  I  am  well  pleased. 

The  Father  sets  off  and  honours  the  humiliation  of  his 
Son,  by  the  testimony  which  he  gives  of  his  divine  extrac 
tion  and  of  the  fulness  of  the  Holy  Spirit  in  him.  Jesus 
alone  is  the  delight  of  his  Father  ;  of  whom  then  ought  he 
not  to  be  so  ?  The  Holy  Spirit  is  for  none  but  the  children 
of  God :  we  have  no  right  to  it,  because  it  is  the  Spirit  of 
our  Father.  The  fulness  of  it  is  given  to  the  Head  for  all 
the  members  ;  and  it  is  only  under  this  quality  that  we  must 
beg  of  him  any  portion  thereof. 

23.  1f  And  Jesus  himself  began  to  be  about  thirty  years  of  age,  being 
(as  was  supposed)  the  son  of  Joseph,  which  was  the  son  of  Heli, 

Jesus,  in  submitting  to  the  law  or  custom,  and  not  exer 
cising  his  public  ministry  till  at  the  age  prescribed  by  them, 
condemns  the  forwardness  and  precipitation  of  many  ecclesi 
astics.  Who  had  more  right  than  the  Son  of  God  to  exempt 
himself  from  the  ordinary  rules  ?  Whose  ministry  is  as  use 
ful  to  the  church,  as  his  was  necessary  ?  He,  who  came  on 
purpose  to  make  known  his  Father,  concealed  himself  for 
thirty  years.  But  even  the  time  of  his  silence  and  obscurity 
made  part  of  his  ministry.  Thus  he  taught  us  the  necessity 
of  silence,  labour,  retirement,  and  humility,  and  merited  for 
us  the  grace  of  them.  What  a  treasure  is  this  of  the  hidden 
life  of  Christ !  what  a  source  of  blessings !  But  it  is  only 
for  the  little  ones  and  the  humble.  This  is  the  greatest  of 
all  his  mysteries,  at  least  as  to  the  duration  of  it ;  and  yet 
very  few  honour  and  acknowledge  it.  A  man  may  deceive 
himself  in  thinking  that  he  imitates  his  zeal  and  public 
labours.  Even  pride  may  imitate  charity  in  performing  emi 
nent  actions ;  but  there  is  nothing  but  humility  which  can 
love  that  humility  and  obscurity  which  Christ  loved  so  much. 
The  lesson  of  humility  and  silence  must  needs  be  of  the 
greatest  importance,  since  to  this  Christ  dedicated  thirty 


CHAPTER.  III.  603 

years  of  his  life  and  example,  and  reserved  but  three  or  four 
for  all  the  other  truths  of  the  gospel. 

24.  Which  was  the  son  of  Matthat,  which  was  the  son  of  Levi,  which 
was  the  son  of  Melchi,  which  was  the  son  of  Janna,  which  was  the  son 
of  Joseph,  25.  Which  was  the  son  of  Mattathias,  which  was  the  son  of 
Amos,  which  was  the  son  of  Naum,  which  was  the  son  of  Esli,  which  was 
the  son  of  Nagge,  26.  Which  was  the  son  of  Maath,  which  was  the  s(m 
of  Mattathias,  which  was  the  son  of  Semei,  which  was  the  son  of  Joseph, 
which  was  the  son  of  Judah,  27.  Which  was  the  son  of  Joanna,  which 
was  the  son  of  Rhesa,  which  was  the  son  of  Zorobabel,  which  was  the  son 
of  Salathiel,  which  was  the  son  of  Neri,  28.  Which  was  the  son  of  Mel 
chi,  which  was  the  son  of  Addi,  which  was  the  son  of  Cosam,  which  was 
the  son  of  Elmodam,  which  was  the  son  of  Er,  29.  Which  was  the  son 
of  Jose,  which  was  ilie  son  of  Eliezer,  which  was  the  son  of  Jorim,  which 
•was  the  son  of  Matthat,  which  was  the  son  of  Levi,  30.  Which  was  the  son 
of  Simeon,  which  was  the  son  of  Judah,  which  was  the  son  of  Joseph, 
which  was  the  son  of  Jonan,  which  was  the  son  of  Eliakim,  31.  Which 
was  the  son  of  Melea,  which  was  the  son  of  Menan,  which  was  the  son  of 
Mattatha,  which  was  the  son  of  Nathan,  which  was  the  son  of  David, 

32.  Which  was  the  son  of  Jesse,  which  was  the  son  of  Obed,  which  was  the 
son  of  Booz,  which  was  the  son  of  Salmon,  which  was  the  son  of  Naasson, 

33.  Which  was  the  son  of  Aminadab,  which  was  the  son  of  Aram,  which 
was  the  son  of  Esrom,  which  was  the  son  of  Phares,  which  was  the  son  of 
Judah,     34.  Which  was  the  son  of  Jacob,  which  was  the  son  of  Isaac, 
which  was  the  son  of  Abraham,  which  was  the  son  of  Thara,  which  was  the 
son  of  Nachor,     35.  Which  was  the  son  of  Saruch,  which  was  the  son  of 
Ragua,  which  was  the  son  of  Phalec,  which  was  the  son  of  Heber,  which 
was  the  son  of  Sala,     36.  Which  was  the  son  of  Cainan,  which  was  the 
son  of  Arphaxad,  which  was  the  son  of  Sem,  which  was  the  son  of  Noah, 
which  was  the  son  of  Lamech,     37.  Which  was  the  son  of  Mathusala, 
which  was  the  son  of  Enoch,  which  was  the  son  of  Jared,  which  was  the  son 
of  Maleleel,  which  was  the  son  of  Cainan,     38.  Which  was  the  son  of 
Enos,  which  was  the  son  of  Seth,  which  was  the  son  of  Adam,  which  was 
the  son  of  God. 

Jesus,  the  principle  of  the  new  creation,  and  the  repairer 
of  the  world,  disdains  not  to  be  reckoned  among  ordinary 
creatures  and  among  the  children  of  sinful  Adam.  He  de 
signed  hereby  to  secure  us  from  having  the  least  doubt  that 
he  was  the  man ;  and  to  assure  us  that  we  have  a  Victim,  a 
Saviour,  and  a  High  Priest,  capable  of  compassionating  our 
infirmities  and  miseries. 


604  L  U  K  E. 


CHAPTER  IV. 

SECT.    I. — THE   RETIREMENT,    FASTING,    AND   TEMPTATION   OF 

CHRIST. 

1.  AND  Jesus  being  full  of  the  Holy  Ghost  returned  from  Jordan,  and 
was  led  by  the  Spirit  into  the  wilderness, 

What  ought  they  to  do  who  come  from  receiving  the  sacra 
ment,  and  from  being  filled  with  the  Spirit  of  God,  but  to 
hide  their  treasure  in  retirement,  and  secure  it  from  the  cor 
rupt  air  of  the  world  ?  There  is  a  mutual  assistance  between 
the  Spirit  and  retirement :  for  the  Spirit  of  God  received 
into  the  heart  inspires  the  love  of  retirement,  and  retirement 
preserves  the  Spirit  of  God.  Happy  those  whom  the  Spirit 
leads  thither  for  life,  and  who  shut  the  gate  of  their  heart 
against  those  deceitful  notions  of  false  good  which  the  con 
versation  of  men  continually  renews !  Happy  at  least  those 
whom  it  leads  thither  from  time  to  time,  in  order  to  purify 
their  hearts  from  that  corruption  which  daily  and  hourly 
slides  into  them  L- 

2.  Being  forty  days  tempted  of  the  devil.     And  in  those  days  he  did 
eat  nothing:  and  when  they  were  ended,  he  afterward  hungered. 

The  first  Adam,  being  proud,  sinned,  and  was  overcome  by 
gluttony  in  a  delicious  garden :  Jesus  Christ,  the  second 
Adam,  humbled  and  abased,  does  penance,  and  triumphs  by 
fasting  in  a  frightful  desert.  Fasting  is,  in  some  sense,  a 
remedy  for  present  temptations,  and  a  preservative  against 
future.  Jesus  Christ  spared  not  his  innocent  flesh ;  and  the 
sinner  cherishes  his  continually,  refusing  it  nothing,  and 
studying  still  to  pamper  it,  as  if  this  were  the  sole  end  of  his 
being  in  the  world.  The  temptation  of  Christ  is  a  source  of 
grace  and  strength  for  those  who  are  tempted.  By  volunta 
rily  submitting  to  the  temptation  of  the  devil,  he  teaches  us 
that  the  sinner  is  necessarily  exposed  to  it  all  the  days  of  his 
life.  Libertines  will  by  no  means  be  persuaded  that  the 
devil  intermeddles  with  their  affairs ;  and  even  this  illusion 


CHAPTER    IV.  605 

itself  is  a  proof  of  the  empire  which  he  has  over  them.  Men 
are  never  more  dangerously  tempted,  than  when  they  think 
themselves  secure  from  being  so. 

o 

3.  And  the  devil  said  unto  him,  If  thou  be  the  Son  of  God,  command 
this  stone  that  it  be  made  bread. 

God  hears  not  the  prayers  of  those  who  tempt  him  through 
a  spirit  of  curiosity,  neither  does  he  make  himself  known  to 
such.  Let  us  learn  never  to  give  ear  to  the  wicked  spirit, 
even  though  he  should  not  require  of  us  any  thing  which  is 
evil.  He  seems  sometimes  to  inspire  such  designs  as  tend 
only  to  the  glory  of  God,  and  to  the  manifestation  of  Jesus 
Christ  and  his  divinity ;  but  his  aim  is  to  gain  our  confidence, 
to  grow  familiar  with  us,  and  to  deceive  us  by  false  appear 
ances  of  good.  God  is  he  to  whom  we  must  hearken;  and 
Jesus  Christ  must  be  our  Guide  and  Instructor. 

4.  And  Jesus  answered  him,  saying,  It  is  written,  that  man  shall  not 
live  by  bread  alone,  but  by  every  word  of  God. 

Jesus  teaches  us  to  encounter  temptation — (1.)  With  the 
arms  of  God's  word,  which  is  likewise  the  support  of  the 
soul.  (2.)  By  cleaving  to  him  alone.  (3.)  By  humbly  ador 
ing  him.  (4.)  By  declining  all  extraordinary  ways.  Tem 
poral  want  and  necessity  is  one  of  those  opportunities  which 
the  devil  takes  care  to  improve,  in  order  to  tempt  us ;  but  it 
ought  never  to  induce  us  to  hearken  to  his  voice.  "We  have 
a  Father,  who  has  enjoined  us  to  beg  of  him  our  bread 
every  day :  he  will  certainly  give  us  either  that,  or  something 
better.  It  is  a  peace  of  infidelity  to  confine  God  to  one 
means  alone,  since  he  has  in  his  hands  more  than  we  can 
possibly  imagine. 

5.  And  the  devil,  taking  him  up  into  a  high  mountain,  shewed  unto 
him  all  the  kingdoms  of  the  world  in  a  moment  of  time. 

A  victory  over  one  temptation  ought  not  to  make  us  neg 
ligent,  because  the  devil  is  continually  raising  up  new  ones. 
Adam  resigned  himself  up  to  the  power  of  the  devil  by  his 
sin.  Christ  bears  the  punishment  of  it,  and  delivers  him 
from  it.  His  goodness  is  so  great,  that  he  suffers  himself  to 
be  taken  up  by  the  devil,  to  the  end  that  he  may  not  abandon 
those  to  him  who  deserve  most  to  be  delivered  up  to  his 

51* 


606  LUKE. 

power,  who  call  upon  him,  who  give  themselves  to  him,  and 
who  either  consent  or  wish  that  he  may  carry  them  away. 
Such  are  lunatics,  incapable  of  making  any  contract,  much 
less  of  contracting  with  the  devil,  (who  is  under  an  interdict 
by  the  authority  of  the  supreme  justice,)  and  concerning  that 
whereof  they  have  no  power  to  dispose ;  since  all  mankind 
belong  to  Christ,  through  the  price  of  his  blood. 

6.  And  the  devil  said  unto  him,  All  this  power  will  I  give  thee,  and 
the  glory  of  them :  for  that  is  delivered  unto  me  ;  and  to  whomsoever  I 
will,  I  give  it. 

These  words  of  the  devil  contain  three  insolent  lies,  together 
with  blasphemies  against  the  sovereignty,  justice,  and  provi 
dence  of  God.  Would  to  God  the  devil  had  not  among  men 
imitators,  pretending  to  be  all-powerful,  absolute  masters,  and 
sovereign  arbitrators  of  all  things  !  It  is  a  dreadful  judg 
ment,  when  God  does  not  humble  them  on  earth  as  he  did 
Nebuchadnezzar,  but  reserves  them  to  be  humbled  with  him 
whose  pride  they  imitate. 

7.  If  thou  wilt  therefore  worship  me,  all  shall  be  thine 

The  diabolical  inclination  to  cause  themselves  to  be  wor 
shipped,  is,  in  some  measure,  in  all  the  proud,  and  is  a 
stronger  temptation  than  that  of  carnal  pleasures.  Herod, 
to  satisfy  his  passion,  hazarded,  by  his  foolish  promise,  no 
more  than  the  half  of  his  kingdom ;  but  there  are  those 
who,  like  the  devil,  would  give  all  they  have  to  be  wor 
shipped.  What  can  be  said  of  those  women,  who  join  in 
themselves  all  the  lasciviousness  whereof  the  flesh  is  capa 
ble,  and  all  the  pride  of  the  unclean  spirit,  but  only  that 
such  are  monsters  more  to  be  dreaded  than  the  devil  himself  ? 

8.  And  Jesus  answered  and  said  unto  him,  Get  thee  behind  me,  Satan : 
for  it  is  written,  Thou  shalt  worship  the  Lord  thy  God,  and  him  only 
shalt  thou  serve. 

One  only  God,  one  only  religion.  0  my  God,  how  little 
do  we  understand  what  it  is  to  worship  thee  only  !  Men  wor 
ship  every  thing  which  they  love,  every  thing  wherein  they 
place  their  happiness;  and  the  number  of  those  who  love 
none  but  thee,  and  who  place  their  happiness  in  thee  alone, 
is  less  than  can  be  imagined. 


CHAPTER  IV.  607 

9.  And  he  brought  him  to  Jerusalem,  and  set  him  on  a  pinnacle  of  the 
temple,  and  said  unto  him,  If  thou  be  the  Son  of  God,  cast  thyself  down 
from  hence: 

How  many  are  there  who  come  to  the  church,  and  are 
raised  to  the  highest  stations  in  it,  only  by  the  instigation  of 
the  devil,  and  in  order  to  a  more  dismal  fall !  All  advance 
ment  which  comes  not  from  God  cannot  but  be  very  danger 
ous.  When  God  raises  any  one,  he  is,  as  it  were,  engaged  by 
his  goodness  to  support  him,  to  prevent  his  fall,  or  to  lift  him 
up  again :  when  the  devil,  that  is,  ambition,  pride,  or  vanity, 
does  it,  the  person  so  raised  finds  no  strength  but  in  his  pre 
sumption,  no  vigilance  but  in  his  blindness,  no  help  but  in  his 
own  weakness.  Lord,  let  me  rather  crawl  on  the  earth,  like 
a  vile  worm,  than  be  abandoned  to  this  diabolical  elevation. 

10.  For  it  is  written,  He  shall  give  his  angels  charge  over  thee,  to  keep 
thee  :     11.  And  in  their  hands  they  shall  bear  thee  up,  lest  at  any  time 
thou  dash  thy  foot  against  a  stone. 

The  providence  of  God,  in  relation  to  his  Son,  to  his 
church,  and  to  all  mankind,  is  a  gronnd  of  confidence,  but 
not  of  presumption.  God  is  of  himself  sufficient  to  watch 
over  us,  and  to  defend  us  ;  and  it  is  not  through  any  necessity 
that  he  employs  his  angels  on  this  account,  but  only  to  honour 
them,  by  rendering  them  the  ministers  of  his  providence,  and 
causing  them  to  co-operate  with  his  designs  concerning  his 
Christ,  his  church,  and  his  elect ;  to  oblige  them  to  enter  into 
the  mission,  the  ways,  the  charity,  and  the  humility  of  his 
Son ;  to  make  known  his  love  and  fatherly  care  toward  his 
elect ;  and  to  make  them  sensible  how  intent  the  apostate 
angels  are  on  their  destruction,  and  how  all  creatures  are 
rendered  subservient  to  the  design  of  man's  salvation,  and 
that  every  thing  is  united  in  the  church  whereof  Jesus  Christ 
is  the  head.  A  guardian  angel  is  a  guide  for  the  way,  not 
for  a  precipice ;  a  help  in  our  necessities,  not  in  our  passions  ; 
and  a  master  to  enlighten  us,  not  to  follow  our  blindness. 

12.  And  Jesus  answering  said  unto  him,  It  is  said,  Thou  shalt  not 
tempt  the  Lord  thy  God. 

One  manner  of  tempting  God,  is  unnecessarily  to  expose 
ourselves  to  danger,  through  a  false  confidence  in  his  assist 
ance.  It  is  part  of  the  respect  and  obedience  which  we  owe 


608  LUKE. 

him,  not  to  leave  the  common  and  ordinary  way  without  his 
order.  It  is  an  extreme  instance  of  ingratitude,  to  desire,  by 
extraordinary  effects  and  ways,  to  experience  a  goodness, 
wisdom,  power,  and  providence,  which  so  evidently  show 
themselves  every  moment,  a  thousand  and  a  thousand  different 
ways,  which  are  so  much  the  more  to  he  admired  as  they  are 
more  common  and  ordinary. 

13.  And  when  the  devil  had  ended  all  the  temptation,  he  departed 
from  him  for  a  season. 

The  devil  ceases  to  tempt  us  only  for  a  season,  in  order  to 
lull  us  asleep  :  it  is  therefore  a  great  folly  not  to  watch  con 
tinually.  He  assaults  with  open  force  those  whom  he  has 
not  been  able  to  overcome  by  his  stratagems,  or  by  the  allure 
ments  of  the  world.  Thus  he  acted  with  respect  to  our 
blessed  Lord  in  the  latter  part  of  his  life,  and  with  respect  to 
holy  hermits  after  one  manner,  and  to  holy  prelates  after 
another.  Let  us  learn,  both  from  the  Head  and  from  the 
members,  that  we  are  not  capable  of  overcoming  the  persecu 
tions  and  outward  assaults  of  the  devil,  if  we  have  suffered 
ourselves  to  be  overcome  by  the  charms  and  allurements  of 
the  world  and  of  sin. 

SECT.    II.  —  CHRIST    PREACHES  IN  GALILEE,  AND   AT  NAZARETH. 

—  ISAIAH'S  PROPHECY. 


And  Jesus  returned  in  the  power  of  the  Spirit  into  Galilee  :  and 
their  went  out  a  fame  of  him  through  all  the  region  round  about. 

Who  is  there,  after  the  example  of  Christ,  so  faithful  as 
not  to  take  one  step  but  by  the  direction  of  God's  Spirit. 
When  a  man,  in  entering  into  a  state  which  is  exposed  to  the 
temptation  of  applause,  neither  consults  the  Spirit  nor  follows 
its  motions,  such  a  one,  after  having  overcome  the  tempta 
tions  of  the  world  and  of  riches,  miserably  yields  to  that  of 
vanity,  and  is  lost  with  the  fruit  of  his  victories.  When  the 
fame  of  an  evangelical  labourer  is  gone  abroad  in  the  world, 
wo  be  to  him  if  he  goes  abroad  with  it,  and  follows  it,  instead 
of  retiring  within  his  own  heart,  and  recollecting  himself  there 
with  Jesus  Christ. 

15.  And  he  taught  in  their  synagogues,  being  glorified  of  all. 

After  having  been  filled  with  the  Holy  Ghost,  after  having 


CHAPTER  IV.  609 

fasted,  prayed,  and  overcome  vanity  and  all  other  tempta 
tions,  a  man  may  then  begin  with  some  confidence  to  instruct 
others,  if  God  call  him  thereto.  To  be  honoured  by  all,  and 
yet  to  preserve  humility,  is  a  virtue  to  be  found  only  among 
Christians,  and  which  is  very  rare  even  among  the  most  per 
fect.  Whoever  has  not  laboured  beforehand  in  retirement, 
and  by  prayer,  to  mortify  his  mind  and  body,  runs  the  risk 
of  being  carried  away  by  the  wind  of  vanity. 

16.f  And  he  came  to  Nazareth,  where  he  had  been  brought  up:  and, 
as  his  custom  was,  he  went  into  the  synagogue  on  the  sabbath  day,  and 
stood  up  for  to  read. 

The  constancy  of  Christ  in  performing  the  common  duties 
of  religion,  at  the  congregations  of  the  faithful  and  at  public 
prayers,  appears  everywhere.  The  synagogue  was  to  him  the 
place  of  assembling,  as  the  parish  church  is  to  us,  and  he  was 
always  very  far  from  forsaking  it. 

17.  And  there  was  delivered  unto  him  the  book  of  the  prophet  Esaias. 
And  when  he  had  opened  the  book,  he  found  the  place  where  it  was 
written, 

Jesus  Christ  exercises  the  office  of  reader  out  of  respect  to 
the  word  of  his  Father,  in  order  to  render  the  use  of  it  pro 
fitable  to  the  people,  to  add  authority  to  the  prophecies,  and 
to  lay  before  the  eyes  of  the  Jews  such  as  were  most  capable 
of  opening  them  to  see  the  coming  of  the  Messias  whom  they 
expected.  It  was  the  consolation  of  the  Jewish  church  and 
people  to  feed  on  the  word  of  God,  to  contemplate  Christ  in  the 
enigmatic  representation  which  his  Spirit  had  given  of  him, 
and  to  render  the  prophecies  which  promised  him  familiar  to 
their  minds.  How  much  more  joy,  delight,  and  profit  ought 
we  Christians  then  to  find  in  reading  the  New  Testament, 
in  the  history  of  our  blessed  Saviour's  life  and  mysteries 
fully  accomplished,  and  in  meditating  on  his  virtues,  his  pre 
cepts,  and  the  ways  he  has  there  traced  out  to  us. 

18.  The  Spirit  of  the  Lord  is  upon  me,  because  he  hath  anointed  me 
to  preach  the  gospel  to  the  poor;  he  hath  sent  me  to  heal  the  broken 
hearted, 

The  truth  of  these  words  of  Isaiah  (who  was  the  evangeli 
cal  prophet  of  Christ,  and  had  so  long  before  received  a  por 
tion  of  his  Spirit,  to  foretell  and  make  him  known  as  the  true 

20 


610  LUKE. 

Deliverer)  was  evidently  fulfilled  in  this  divine  Saviour,  in 
whom  unchangeably  resides  the  fulness  of  the  Holy  Spirit,  in 
which  his  unction  and  sacerdotal  consecration  does  consist, 
which  began  in  the  incarnation,  wherein  the  human  nature 
(personally  united  to  the  Word  by  the  power  of  the  Father 
and  the  co-operation  of  the  Holy  Ghost)  was  anointed  with 
the  Divinity  itself,  and  thereby  consecrated  to  an  eternal 
priesthood.  All  the  functions  of  this  new  Prophet,  with  re 
gard  to  men,  are  exercised  on  the  heart ;  and  the  grace  by 
which  he  operates  therein  is  a  grace  of  healing,  deliverance, 
and  illumination  ;  which,  by  an  admirable  virtue,  causes  them 
to  pass  from  sickness  to  health,  from  slavery  to  liberty,  from 
darkness  to  light,  and  from  the  lowest  degree  of  misery  to 
the  supreme  and  eternal  happiness. 

— To  preach  deliverance  to  the  captives,  and  recovering  of  sight  to  the 
blind,  to  set  at  liberty  them  that  are  bruised,  19.  To  preach  the  accept 
able  year  of  the  Lord. 

The  whole  series  of  ages,  from  the  preaching  of  Christ  even 
to  his  second  coming,  is  but  as  it  were  one  year,  some  few 
days  or  hours  whereof  are  allowed  us  to  prepare  ourselves  for 
the  judgment  of  God.  These  are  moments  of  mercy,  hours 
of  grace,  days  of  salvation,  and  the  year  of  the  true  jubilee  or 
of  remission  of  sin.  Let  us  not  suffer  them  to  slide  away 
from  us :  the  time  of  wrath  will  soon  follow,  wherein  our 
works  alone  must  answer  for  us. 

20.  And  he  closed  the  book,  and  he  gave  it  again  to  the  minister,  and 
sat  down.     And  the  eyes  of  all  them  that  were  in  the  synagogue  were 
fastened  on  him. 

Let  us  accustom  ourselves  to  have  our  mind  and  heart 
fastened  or  fixed  on  Jesus  Christ,  that  we  may  receive  with 
profit  his  word  and  inspirations.  If  his  reputation,  his  mien, 
and  his  modesty  rendered  the  Jews  so  attentive  to  his  words, 
and  so  intent  on  his  person,  what  impression  ought  we  to 
feel,  after  all  we  know  of  him,  and  all  we  have  received  from 
him! 

21.  And  he  began  to  say  unto  them,  This  day  is  this  scripture  ful 
filled  in  your  ears. 

Jesus  Christ  is  the  accomplishment  of  all  the  prophecies, 
types,  and  promises.  This  he  declares  himself,  to  make 


CHAPTER   IV.  611 

known  his  mission,  and  to  authorize  it  by  the  Scriptures, 
after  having  already  done  it  by  miracles  and  by  the  testi 
mony  of  John.  This  truth  manifests  itself  everywhere,  that 
an  extraordinary  mission  ought  to  be  rejected  if  it  be  not 
proved  by  miracles,  which  are  the  voice  of  God. 

SECT.  III. — NO  PROPHET  ACCEPTED  IN  HIS  OWN  COUNTRY. — 
THE  PEOPLE  OP  NAZARETH  ENDEAVOUR  TO  CAST  CHRIST 
DOWN  HEADLONG. 

22.  And  all  bare  him  witness,  and  wondered  at  the  gracious  words 
which  proceeded  out  of  his  mouth.  And  they  said,  Is  not  this  Joseph's 
son?  23.  And  he  said  unto  them,  Ye  will  surely  say  unto  me  this  pro 
verb,  Physician,  heal  thyself:  whatsoever  we  have  heard  done  in  Caper 
naum,  do  also  here  in  thy  country. 

The  words  of  Jesus  Christ  are  all  grace  and  spiritual 
unction  to  those  who  read  or  hear  them  with  faith.  Infidelity 
itself  does  not  always  hinder  men  from  perceiving  that  they 
are  the  words  of  Almighty  God.  It  is  not  from  worldly 
friends  or  relations  that  we  must  expect  the  approbation 
of  any  thing  which  we  do  for  the  sake  of  God.  Christ 
would  be  everywhere,  and  in  all  his  conditions,  an  object  of 
faith:  in  his  birth,  in  his  preaching,  and  in  his  death.  The 
poverty  of  his  life  and  of  his  parents  is  an  occasion  of  offence 
to  the  proud,  as  well  as  his  manger  and  his  cross.  Whoever 
once  thoroughly  comprehends  that  the  way  of  Jesus  Christ 
is  a  way  of  humility,  will  not  be  in  the  least  surprised  to 
meet  with  it  everywhere,  and  would  rather  wonder  to  find  it 
wanting  on  any  occasion.  He  who  measures  truth  by  the 
extraordinary  figure,  the  talents,  or  the  nobility  of  those  who 
preach  it,  is  in  great  danger  of  embracing  error  and  reject 
ing  truth. 

24.  And  he  said,  Verily  I  say  unto  you,  No  prophet  is  accepted  in  his 
own  country. 

The  pride  of  man  is  very  frequently  deceived :  he  would 
fain  make  a  figure  where  he  is  most  known,  and  that  is  the 
very  place  where  he  generally  loses  the  credit  he  has  ob 
tained.  A  priest,  a  preacher  of  the  gospel,  ought  to  be  a 
Melchisedec,  of  whom  we  should  know  nothing  but  only  that 
he  is  a  minister  of  Christ,  who  worthily  preaches  his  truth, 


612  L  U  K  E. 

and  is  the  first  to  put  it  in  practice.  These  people  could  not 
reproach  Christ  with  any  other  defect  but  the  poverty  of  his 
kindred;  and  yet  they  despised  him,  notwithstanding  his 
reputation  and  miracles.  What  fruit,  then,  can  those  persons 
hope  for,  whose  faults  are  very  evident  in  great  numbers, 
and  whose  life  is  too  much  known,  and  altogether  contrary 
to  what  they  preach  ?  If  Jesus  Christ  does  so  little  good 
among  his  friends  and  acquaintance,  who  is  that  priest  who, 
being  fond  of  his  relations,  can  be  very  useful  to  them  ? 

25.  But  I  tell  you  of  a  truth,  many  widows  were  in  Israel  in  the  days 
of  Elias,  when  the  heaven  was  shut  up  three  years  and  six  months, 
when  great  famine  was  throughout  all  the  land;  26.  But  unto  none  of 
them  was  Elias  sent,  save  unto  Sarepta,  a  city  of  Sidon,  unto  a  woman 
that  was  a  widow. 

The  more  destitute  a  man  is  of  human  aid,  the  more  ought 
he  to  trust  to  that  providence  which  God  is  pleased  to  exert 
in  extreme  necessity.  A  woman  whom  her  sex,  poverty, 
widowhood,  and  foreign  country  rendered  contemptible  to  the 
eyes  of  the  flesh,  is  she  whom  God  chooses  preferably  to  all 
others ;  because  she  was  rich  in  faith,  and  lived  on  this  bread 
of  the  soul,  whilst  that  of  the  body  was  wanting  to  her. 
How  good  is  it  to  lay  up  a  stock  of  provision  of  this  invisible 
bread,  which  supplies  the  want  of  every  thing.  To  depend 
upon  this  treasure  for  the  future,  is  to  depend  upon  the  inex 
haustible  riches  of  our  heavenly  Father.  This  famine  of 
three  years  and  a  half  prefigures  the  famine  of  faith  among 
the  Jewish  people  during  the  public  life  of  the  Messias. 
Give  me,  Lord,  some  of  this  bread,  on  which  every  soul  lives 
which  lives  for  God.  Let  me  learn  to  prefer  the  poor  before 
the  rich,  seeing  that  in  all  ages  thou  makest  choice  of  the 
former,  to  enrich  them  with  the  treasure  of  faith. 

27.  And  many  lepers  were  in  Israel  in  the  time  of  Eliseus  the  pro 
phet;  and  none  of  them  was  cleansed,  saving  Naaman  the  Syrian. 

The  choice  of  this  stranger  is  a  figure  of  the  calling  of  the 
Gentiles  to  the  baptism  of  Christ,  as  also  of  the  small  num 
ber  of  the  elect.  Few  sinners  are  justified  by  baptism  and 
repentance,  if  we  consider  well  the  number  of  those  who  die 
without  having  partaken  of  the  one  and  without  having  pro 
fited  by  the  other.  By  the  examples  of  the  widow  and  of 


CHAPTER   IV.  613 

Naaman,  both  of  them  aliens,  God  plainly  shows  that  the 
dispensation  of  his  grace  is  altogether  free,  that  it  is  due  to 
none,  and  yet  that  no  sort  of  persons  whatsoever  are  excluded 
from  it. 

28.  And  all  they  in  the  synagogue,  when  they  heard  these  things, 
were  filled  with  wrath, 

Truth  provokes  those  whom  it  does  not  enlighten  and  con 
vert.  Of  how  great  importance  is  it  for  men  to  bring  along 
with  them  a  good  disposition  toward  the  word  of  God  and  the 
truths  of  Christianity;  otherwise  they  may  hurt  instead  of 
profiting  them !  The  proud  man  cannot  bear  to  be  told  that 
God  owes  him  nothing;  and  hereby  he  renders  himself  still 
more  unworthy  of  his  grace :  he  rises  up  against  his  Physi 
cian,  instead  of  turning  his  anger  against  his  pride,  and 
desiring  the  cure  of  it.  My  God,  how  few  are  willing  to 
acknowledge  that  the  cause  of  their  infidelity  is  in  themselves, 
and  that  the  source  and  principle  of  all  grace  lies  in  the 
mercy  of  God  alone  !  The  world  is,  even  at  this  day,  pro 
voked  whenever,  after  Christ's  example,  we  endeavour  to 
show  it  that  the  number  of  those  who  are  saved  is  very 
small. 

29.  And  rose  up,  and  thrust  him  out  of  the  city,  and  led  him  unto  the 
brow  of  the  hill  whereon  their  city  was  built,  that  they  might  cast  him 
down  headlong.     30.  But  he,  passing  through  the  midst  of  them,  went 
his  way, 

This  action  of  the  inhabitants  of  Nazareth  is  a  dreadful 
instance  of  that  dereliction  with  which  those  are  often  pu 
nished,  who,  instead  of  receiving  the  truth  which  is  preached 
to  them,  persecute  those  who  preach  it.  It  renders  those 
worse  who  oppose  it.  The  sinner  is  incensed  when  he  is 
reproached  with  his  vices;  and  he  himself  justifies  these 
reproaches  by  giving  himself  up  to  his  passions.  The  wicked 
disposition  of  this  people  shows  itself  in  the  treatment  which 
they  give  the  most  amiable  of  men ;  whereas  the  goodness 
and  mortification  of  Christ  appear  in  the  choice  he  made  of 
their  city,  to  pass  therein  almost  his  whole  life.  These 
hearts,  which  an  example  so  holy,  and  exposed  so  many  years 
to  their  sight,  could  not  touch,  make  it  very  evident  that 

VOL.  L— 52 


614  L  U  K  E. 

nothing  external  can  be  of  any  advantage  to  us,  unless  in 
ternal  grace  causes  us  to  make  a  good  use  of  it. 

SECT.  IV. — JESUS  PREACHES  AT  CAPERNAUM. — THE  UNCLEAN 
DEVIL. — PETER'S  WIFE'S  MOTHER. 

31.  And  came  down  to  Capernaum,  a  city  of  Galilee,  and  taught  them 
on  the  sabbath  days. 

Christ  teaches  his  first  ministers  not  pertinaciously  to  con 
tinue  preaching  the  truth  to  such  as  will  not  hear  it,  but  to 
carry  it  to  another  place.  He  plainly  shows  that  he  does  not 
seek  his  own  satisfaction  in  the  places  whither  he  goes  to 
preach ;  since,  though  Capernaum  was  so  impenitent,  that  it 
will  be  more  tolerable  even  for  Sodom  in  the  day  of  judg 
ment  than  for  it,  yet  he  did  not  refuse  to  live  there  almost 
two  years,  to  preach  there  continually,  and  to  work  there  an 
indefinite  number  of  miracles.  Men  are  very  far  from  fol 
lowing  their  own  inclinations  so  little. 

32.  And  they  were  astonished  at  his  doctrine:  for  his  word  was  with 
power. 

The  word  of  Jesus  Christ,  in  his  own  mouth,  is  full  of  force 
and  power :  he  imparts  some  of  this  power  to  those  among 
his  ministers  who  are  entirely  his.  This  city,  which  our 
blessed  Lord  chose  for  an  extraordinary  example  of  impeni 
tence,  shows  that  men  may  be  struck  with  the  truths  of 
salvation,  and  admire  the  force  of  the  preacher,  without 
receiving  any  benefit  at  all  from  the  sermon.  Let  preachers 
learn  from  hence  not  to  lay  any  great  stress  on  the  applause, 
esteem,  and  admiration  of  men;  for  these  often  give  them 
abundance  of  praises,  and  yet  very  few  are  profited  by  what 
they  have  delivered. 

33.  f  And  in  the  synagogue  there  was  a  man,  which  had  a  spirit  of 
an  unclean  devil,  and  cried  out  with  a  loud  voice, 

He  who  has  his  soul  possessed  with  uncleanness,  is  far  more 
miserable  than  he  whose  body  only  is  possessed  with  a  devil. 
Were  our  faith  as  lively  as  our  sense,  it  would  be  much  more 
frightened  at  that  innumerable  company  of  persons,  spiritu 
ally  possessed,  with  which  it  daily  meets,  than  we  are  when 
only  one  of  the  other  kind  is  exposed  to  our  sight.  An 


CHAPTER    IV.  615 

unchaste  person  appears,  to  the  eyes  of  the  mind,  much  more 
a  demoniac  than  any  other  sinner.  Our  having  so  little 
abhorrence  of  such,  is  a  sign  that  we  are  not  yet  in  a  capacity 
to  judge  well  of  the  opposition  which  there  is  between  the 
Spirit  of  God  and  the  unclean  spirit,  between  grace  and  sin. 

34.  Saying,  Let  us  alone ;  what  have  we  to  do  with  thee,  thou  Jesus 
of  Nazareth  ?  art  thou  come  to  destroy  us  ?     I  know  thee  who  thou  art ; 
the  Holy  One  of  God. 

Whoever  lives  in  criminal  pleasures,  cannot  endure  that 
any  one  should  disturb  his  miserable  peace.  There  are  some 
who  praise  the  saints,  as  the  devil  here  does  Jesus  Christ, 
being  forced  by  God's  appointment  to  publish  him  as  the 
Holy  One,  though,  in  all  appearance,  he  did  not  know  him 
to  be  the  Son  of  God.  God  permits  the  wicked,  in  like  man 
ner,  to  preach  truths  which  will  only  serve  to  their  con 
demnation,  as  well  as  to  that  of  the  devil.  My  God,  how 
great  a  difference  is  there  between  speaking  of  the  holiness 
of  God  and  Christ,  and  imitating  it !  A  man  may  be  a  devil, 
and  yet  talk  well  concerning  God ;  but  it  is  the  property  of 
his  children  to  form  themselves  by  the  holiness  of  their 
heavenly  Father. 

35.  And  Jesus  rebuked  him,  saying,  Hold  thy  peace,  and  come  out  of 
him.     And  when  the  devil  had  thrown  him  in  the  midst,  he  came  out 
of  him,  and  hurt  him  not. 

A  good  man  ought  to  reject  the  praises  of  scandalous  per 
sons,  and  not  spare  their  vices  for  the  sake  of  their  flatteries. 
It  is  a  terrible  judgment  on  those  who  abuse  the  word  of  God 
in  the  pulpit,  or  elsewhere,  to  the  corrupting  the  understand 
ing  or  the  heart,  that  he  does  not  strike  them  dumb,  as  he 
did  this  devil.  Their  impunity  serves  only  to  heap  up  trea 
sures  of  sin  and  wrath,  and  to  harden  their  hearts  the  more. 
They  have  no  power  of  doing  hurt,  any  more  than  the  devil, 
but  only  so  far  as  God  permits  them. 

36.  And  they  were  all  amazed,  and  spake  among  themselves,  saying, 
What  a  word  is  this  !  for  with  authority  and  power  he  commandeth  the 
unclean  spirits,  and  they  come  out.    37.  And  the  fame  of  him  went  out 
into  every  place  of  the  country  round  about. 

It  is  a  very  beneficial  and  Christian  practice,  frequently  to 
invoke  upon  ourselves,  and  upon  persons  engaged  in  unclean- 
ness,  the  authority  and  power  which  Jesus  Christ  has  over  the 


616  LUKE. 

unclean  spirit.  We  have  all  of  us  a  living  fountain  of  un- 
cleanness  in  concupiscence;  and  the  devil  makes  greater  use 
of  it  than  we  imagine,  in  order  to  tempt  us.  It  is  a  very 
great  occasion  for  fear  and  trembling,  to  perceive,  by  the 
means  of  bodily  possession,  how  great  the  power  is  which  the 
enemy  of  our  salvation  has  over  us;  but  it  is  a  very  great 
ground  of  confidence,  to  see,  by  the  empire  which  Christ  exer 
cises  over  him,  how  powerful  the  Author  of  our  salvation  is. 
We  do  not  make  sufficient  use  of  that  portion  of  this  authority 
and  power  which  he  has  communicated  to  the  church ;  and  a 
sinner,  or  a  just  man  tempted,  would  experience  to  his  ad 
vantage  how  great  it  is,  if  he  would,  as  one  may  say,  exercise 
his  heart  in  secret  by  the  prayers  of  the  church. 

38.  fl  And  he  arose  out  of  the  synagogue,  and  entered  into  Simon's 
house.  And  Simon's  wife's  mother  was  taken  with  a  great  fever ;  and 
they  besought  him  for  her.  39.  And  he  stood  over  her,  and  rebuked  the 
fever ;  and  it  left  her :  and  immediately  she  arose  and  ministered  unto  them. 

Scarce  has  Peter  begun  to  belong  to  Christ,  but  his  family 
finds  the  good  effects  of  it  immediately,  even  as  to  bodily 
health:  so  advantageous  is  it  to  contract  an  acquaintance 
with  good  men.  One  single  person,  acceptable  to  God,  draws 
down  abundance  of  blessings  on  a  whole  family.  It  is  by 
means  of  prayer  that  a  man  may  be  most  serviceable  to  a 
family;  and  it  is  a  great  piece  of  infidelity  not  to  employ  it 
for  the  fever  of  sin,  when  it  rages  there,  with  as  much  earnest 
ness  as  is  used  on  the  account  of  the  fever  of  the  body.  Christ 
rebukes  this  so  absolutely,  on  purpose  to  show  us  what  power 
he  has  over  that  of  the  heart,  to  cure  it.  He  stooped  down 
over  the  sick  person,  to  show  that  it  was  by  his  humiliations 
that  he  was  pleased  to  merit  this  power;  and  to  teach  his 
ministers  to  humble  themselves,  and  compassionate  the  in 
firmities  of  sinners,  in  order  to  heal  them. 

SECT.  V. — THE   DISEASED   HEALED. — DEVILS   CONFESS   CHRIST. 
— HE   RETIRES    INTO   A   DESERT   PLACE. 

40.  fl  Now  when  the  sun  was  setting,*  all  they  that  had  any  sick  with 
divers  diseases  brought  them  unto  him  ;  and  he  laid  his  hands  on  every 
one  of  them,  and  healed  them.  [*  FT.  After  the  setting  of  the  sun.] 

That  which  Christ  did  by  his  bodily  hands,  in  the  diseases 


CHAPTER   IV.  6ir 

of  the  body,  he  does  every  day  in  those  of  the  soul  by  his  in 
visible  hand,  which  is  his  sovereign  medicinal  grace.  It  was 
not  till  after  the  setting  of  the  sun,  after  the  death  of  Christ, 
that  the  multitude  of  the  nations  was,  by  preaching,  brought 
to  him ;  that  he  healed  them  by  the  faith  of  his  incarnation, 
and  by  the  application  of  the  merits  of  the  mysteries  accom 
plished  in  his  flesh ;  and  that  imposition  of  hands  in  his  name 
was  used  in  the  church. 

41.  And  devils  also  came  out  of  many,  crying  out,  and  saying,  Thou 
art  Christ  the  Son  of  God.     And  he  rebuking  them  suffered  them  not  to 
speak :  for  they  knew  that  he  was  Christ. 

The  testimony  of  the  wicked  is  sometimes  useful  to  good 
men,  though  they  ought  not  to  be  pleased  with  hearing  it.  It 
was  not  from  the  father  of  lies,  but  from  Jesus  Christ  himself, 
from  the  Scriptures,  and  from  the  church,  that  his  people 
were  to  learn  the  mystery  of  the  incarnation  and  coming  of 
the  Messias.  The  evil  spirit  is  an  enemy  of  salvation,  with 
whom  the  people  of  God  ought  to  have  no  commerce,  and  who 
is  unworthy  and  incapable  of  preaching  Jesus  Christ. 

42.  And  when  it  was  day,  he  departed  and  went  into  a  desert  place : 
and  the  people  sought  him,  and  came  unto  him,  and  stayed  him,  that  he 
should  not  depart  from  them. 

Evangelical  labourers  ought,  from  time  to  time,  to  enter 
into  retirement,  after  preaching  and  the  other  functions 
which  respect  their  neighbour.  It  is  good  that  a  preacher 
should  love  to  fly  from  the  world.  A  commendable  zeal,  this, 
in  the  people  of  Capernaum,  for  Christ  and  his  word ;  which 
shows,  that  as  God  has  his  own  people  in  the  midst  of  this 
world,  though  separated  from  it  from  all  eternity,  so  in  a  city 
he  has  his  faithful  people,  mixed  with  the  unfaithful :  a  peni 
tent  Capernaum,  which  loves  his  word,  which  seeks,  finds,  and 
detains  him  with  diligence  and  earnestness ;  and  an  impeni 
tent  and  reprobate  Capernaum,  which,  by  its  pride,  exalts 
itself  to  heaven,  and  which,  by  the  justice  of  God,  shall  be 
brought  down  to  hell,  and  cast  even  lower  than  Sodom:  a 
Capernaum  chosen  through  mercy,  and  a  Capernaum  aban 
doned  with  justice. 

52* 


618  LUKE, 

43.  And  he  said  unto  them,  I  must  preach  the  kingdom  of  God  to  other 
cities  also :  for  therefore  am  I  sent. 

Those  who  do  not  sufficiently  value  the  word  of  God,  and 
neglect  to  hear  it,  because  they  have  every  day  the  oppor 
tunity  of  doing  it,  will  perhaps  one  day  know  how  desirable 
it  is,  when  it  shall  be  taken  from  them.  Let  us  profit  by  the 
men  of  God,  and  by  the  truths  which  they  preach  to  us ;  we 
often  wish  for  them  in  vain,  when  God,  for  our  punishment, 
withdraws  them  from  us.  It  is  neither  the  inclination  of  the 
people,  nor  that  of  the  preacher,  nor  any  prospect  of  great 
advantage,  which  ought  to  determine  an  evangelical  labourer 
to  one  place  rather  than  to  another,  but  the  mission,  the 
known  will  of  God,  and  the  appointment  of  superiors. 

44.  And  he  preached  in  the  synagogues  of  Galilee. 

Preaching  being  the  proper  function  of  Jesus  Christ,  and 
of  bishops  who  represent  him,  we  need  not  wonder  that  the 
Prince  of  pastors  and  Bishop  of  our  souls  is  so  intent  upon  it. 
His  fidelity  and  constancy  in  propagating  the  gospel  in  cities 
and  villages,  is  the  condemnation  of  those  who  desert  his  flock 
and  leave  it  without  instruction. 


CHAPTER  V. 

SECT.  I. — THE  MIRACULOUS  DRAUGHT  OF  FISHES. — THE 
ADMIRATION  AND  CALLING  OF  PETER,  ANDREW,  JAMES, 
AND  JOHN. 

1.  AND  it  came  to  pass,  that,  as  the  people  pressed  upon  him  to  hear 
the  word  of  God,  he  stood  by  the  lake  of  Gennesaret,  2.  And  saw  two 
ships  standing  by  the  lake :  but  the  fishermen  were  gone  out  of  them, 
and  were  washing  their  nets. 

The  haste  and  forwardness  of  people  is  often  very  deceitful 
and  fruitless.  We  see  them  everywhere  running  in  crowds 
after  Christ;  and  yet  almost  the  whole  body  of  the  Jewish 
people  continued  in  incredulity.  Let  us  distrust  our  desires 
and  our  fervours,  so  long  as  our  works  are  not  answerable 
to  them.  The  confidence  and  affection  which  persons  have 
toward  any  director  of  the  conscience,  how  holy  soever  he  be, 


CHAPTER    V.  619 

are  much  to  be  suspected  when  no  fruit  of  them  appears.  The 
pastoral  charge  is  a  burdensome  office  to  those  who  endeavour 
to  perform  all  the  duties  of  it ;  but  the  sovereign  Pastor  alle 
viates  the  weight  of  it  by  bearing  it  himself,  both  in  his  own 
person,  and  in  those  of  his  ministers  who  undertake  it  for  his 
sake. 

3.  And  he  entered  into  one  of  the  ships,  which  was  Simon's,  and 
prayed  him  that  he  would  thrust  out  a  little  from  the  land.     And  he  sat 
down,  and  taught  the  people  out  of  the  ship. 

The  true  church  is  that  which,  by  the  purity  of  its  faith,  is 
like  this  bark  loosed  from  the  earth,  which  professes  Jesus 
Christ,  which  is  the  school  in  which  the  chair  of  truth  resides, 
whereon  Christ  continually  sits,  to  teach,  sanctify,  govern, 
and  comfort  his  people,  and  to  co-operate  with  his  ministers. 
By  this  thrusting  out  from  the  land,  he  teaches  his  ministers 
not  to  contract  too  great  a  familiarity  with  the  world ;  to 
preserve  their  authority,  and  the  respect  of  the  people,  by  a 
life  more  retired  and  holy  than  that  of  the  laity ;  to  labour 
so  as  neither  to  be  wanting  in  their  duty,  nor  to  overburden 
themselves ;  to  secure  themselves  from  the  contagion  of  sin 
ners  and  of  sin  ;  to  retire  from  time  to  time,  etc.  He  prays 
Peter,  when  he  could  as  well  command  him ;  that  he  may,  by 
his  own  example,  as  well  as  his  words,  condemn  the  spirit  of 
domineering,  and  the  haughty  and  imperious  carriage  of  su 
perior  toward  inferior  ministers. 

4.  Now  when  he  had  left  speaking,  he  said  unto  Simon,  Launch  out 
into  the  deep,  and  let  down  your  nets  for  a  draught. 

No  man  ought  to  cast  the  net  of  God's  word  but  by  his 
order,  his  mission.  When  Jesus  Christ  had  left  speaking  to 
men,  the  church,  spreading  itself  abroad  into  all  nations,  was, 
as  it  were,  launched  out  into  the  deep  by  the  apostles  and 
their  successors.  It  is  this  bark  alone  which  carries  Jesus 
Christ  as  far  as  the  new  world ;  to  this  is  reserved  the  grace 
of  converting  all  people ;  and  it  is  by  the  nets  belonging  to 
it  that  souls  are  drawn  into  this  bark. 

5.  And  Simon  answering  said  unto  him,  Master,  we  have  toiled  all 
the  night,  and  have  taken  nothing :  nevertheless  at  thy  word  I  will  let 
down  the  net. 

This  mysterious  fishing  represents  that  of  souls.     In  vain 


620  L  U  K  E. 

the  preacher  labours  to  convert  them  if  God  gives  not  his 
blessing.  It  is  upon  his  grace  that  he  must  rely,  and  not 
upon  his  own  eloquence  and  strength.  The  fishing  of  the 
night  is  an  unsuccessful  and  unfortunate  fishing, — without 
light,  without  mission,  without  Christ's  assistance,  in  a  bark 
where  he  is  not,  and  without  his  direction.  This  is  the  fish 
ing  of  heretics  and  schismatics,  and  of  such  as  wait  not  for 
his  command.  The  fishing  of  the  day  is  a  blessed  fishing, 
which  is  carried  on  by  the  light  of  faith,  in  the  sight  of  the 
Sun  of  Righteousness,  with  confidence  in  the  promise  of  his 
assistance  to  the  end  of  the  world,  and  in  the  mid-day  of 
truth.  This  is  the  fishing  of  the  ministers  of  the  church. 

6.  And  when  they  had  this  done,  they  inclosed  a  great  multitude  of 
fishes :  and  their  net  brake. 

The  weak  ought  to  take  great  care  not  to  be  scandalized  at 
seeing  the  nets  of  the  church  sometimes  break.  It  is  a  mis 
fortune  which  proceeds  from  the  multitude.  Heretics  break 
the  net  of  the  church  when  they  corrupt  the  word  of  God 
and  the  purity  of  the  faith ;  schismatics,  when  they  break  her 
union ;  wicked  ministers,  when  they  despise  her  authority, 
setting  up  for  workmen  of  their  own  accord,  without  union 
with  their  fellow-labourers,  and  without  dependence  on  the 
order  of  the  church;  and,  lastly,  vicious  Christians,  when 
they  violate  her  discipline,  when  they  will  not  submit  to  her 
rules  concerning  the  administration  of  the  sacraments,  when 
they  corrupt  the  sanctity  of  her  manners  by  a  scandalous 
life,  and  by  the  breach  of  their  baptismal  vows. 

7.  And  they  beckoned  unto  their  partners,  which  were  in  the  other 
ship,  that  they  should  come  and  help  them.     And  they  came,  and  filled 
both  the  ships,  so  that  they  began  to  sink. 

The  apostolical  charity  is  very  far  from  choosing  rather  to 
leave  souls  to  perish,  than  to  have  companions  and  fellow- 
labourers  in  serving  them.  It  is  an  intolerable  pride  to  think 
nothing  well  done  but  what  we  do  ourselves,  and  a  diabolical 
envy  to  be  afraid  lest  others  should  do  better  than  we.  And 
is  it  not  also  a  deplorable  and  schismatical  ambition,  from 
helps  and  assistants,  to  set  up  for  masters  and  chiefs  ?  The 
more  the  number  of  labourers  has  increased  in  the  church, 


CHAPTER    V.  621 

the  less  choice  and  exactness  has  there  been  used  in  admit 
ting  them  into  it ;  and  very  many  seemed  to  have  entered 
for  no  other  end  but  only  to  break  the  bonds  of  peace,  and 
to  overturn  and  sink  its  discipline. 

8.  When  Simon  Peter  saw  it,  he  fell  down  at  Jesus'  knees,  saying, 
Depart  from  me  ;  for  I  am  a  sinful  man,  0  Lord. 

He  who  has  a  lively  belief  of  the  holiness  of  God  and  of 
Christ,  can  scarce  suffer  himself  to  remain  in  their  presence. 
A  pastor,  truly  humble,  cannot  conceive  how  God  should  make 
choice  of  him  to  serve  him,  though  he  knows  very  .well  that 
the  glory  of  grace  appears  so  much  the  more  illustrious  as  its 
instruments  are  more  weak  and  less  proper  for  its  work.  We 
honour  God  by  lifting  ourselves  up  to  him,  and  approaching 
him  with  confidence  ;  we  likewise  honour  him  by  abasing  our 
selves  before  him,  and  by  removing,  as  it  were,  at  a  distance 
from  him  by  humility. 

9.  For  he  was  astonished,  and  all  that  were  with  him,  at  the  draught 
of  the  fishes  which  they  had  taken : 

How  much  more  wonderful  was  the  draught  of  souls  which 
Peter  took,  after  he  had  received  the  Holy  Ghost !  Great 
success  astonishes  a  faithful  minister,  because  he  is  in  fear 
for  his  humility,  without  which  he  loses  himself  in  saving 
others.  The  joy  which  we  receive  from  hence  should  not 
hinder  us  from  applying  ourselves  to  admire  the  power  of 
God  in  his  works,  and  from  making  use  of  them  to  increase 
and  heighten  our  idea  of  it,  and  our  reverence  for  it. 

10.  And  so  was  also  James,  and  John,  the  sons  of  Zebedee,  which 
were  partners  with   Simon.     And  Jesus   said  unto  Simon,  Fear  not; 
from  henceforth  thou  shalt  catch  men. 

If  the  bare  figures  of  the  all-powerful  operation  of  grace 
in  the  heart  of  sinners,  in  order  to  draw  them  to  God,  be  so 
surprising,  how  must  it  then  be  when  we  feel  this  operation 
itself  in  our  own?  They  who  continue  still  incredulous, 
after  having  seen  all  the  world  converted  unto  Christ,  will  be 
condemned  by  the  example  of  these  apostles,  whom  only  one 
miraculous  draught  of  fish  transported  with  admiration. 

11.  And  when  they  had  brought  their  ships  to  land,  they  forsook  all, 
and  followed  him. 

The  effect  of  miracles  should  be,  to  make  us  forsake  every 


622  L  U  K  E. 

thing  which  keeps  us  from  serving  God.  Visible  miracles 
cannot  be  of  any  advantage  to  men,  unless  God  is  pleased  to 
work  au  invisible  one,  in  order  to  cause  them  to  make  a  good 
use  of  the  other.  The  former  are  a  voice  which  speaks  to  the 
senses ;  there  must  also  be  one  which  may  speak  to  the  heart. 
I  ought  to  render  thanks  to  thee,  0  Lord,  for  the  miracles 
recorded  here,  since  it  was  by  means  of  these  that  thou  first 
gavest  us  apostles,  and  drewest  after  thee  the  fathers  of  our 
faith. 


SECT.  II. — THE  LEPER. — RETIREMENT  AND  PRAYER. 

12.  f  And  it  came  to  pass,  when  he  was  in  a  certain  city,  behold  a 
man  full  of  leprosy  ;  who  seeing  Jesus  fell  on  his  face,  and  besought 
him,  saying,  Lord,  if  thou  wilt,  thou  canst  me  make  me  clean. 

A  prayer,  humble  and  full  of  faith,  is  necessary  in  order 
to  obtain  the  cure  of  the  leprosy  of  sin.  True  faith  speaks 
little,  but  sighs  much.  He  who  is  sensible  of  his  own  un- 
worthiness,  is  extremely  willing  to  depend  upon  the  pure 
bounty  of  God.  The  confusion  of  a  sinner,  at  the  sight  of 
Him  whom  he  has  offended,  hinders  him  from  lifting  up  his 
eyes  toward  Him,  and  makes  him  hide  his  face  in  the  dust ; 
but  trust  and  confidence  causes  him  to  pray.  How  universal 
soever  the  corruption  of  a  heart,  full  of  the  leprosy  of  sin, 
may  be,  yet  it  cannot  be  incurable  to  him  who  is  the  univer 
sal  Physician,  the  plenitude  of  holiness,  and  the  Almighty. 
No,  Lord,  I  will  never  despair,  but  of  myself,  and  I  will  eter 
nally  hope  in  thee,  notwithstanding  the  number  of  my  sins 
and  the  deepness  of  my  wounds. 

13.  And  he  put  forth  his  hand,  and  touched  him,  saying,  I  will :  be 
thou  clean.     And  immediately  the  leprosy  departed  from  him. 

When  it  is  the  will  of  God  to  save  a  soul,  and  he  touches 
it  powerfully  with  the  internal  hand  of  his  grace,  no  human 
will  resists  him.  That  which  he  performs  by  himself  on  this 
leper,  he  does  in  all  ages  by  the  ministry  of  his  church.  It 
is  the  hand,  indeed,  of  the  priest  which  is  stretched  forth  upon 
the  humbled  sinner,  it  is  his  voice  which  is  heard;  but  it  is 
the  will  and  power  of  Christ  which  makes  the  sinner  clean. 


CHAPTER   V.  623 

14.  And  he  charged  him  to  tell  no  man :  but  go,  and  shew  thyself  to 
the  priest,  and  offer  for  thy  cleansing,  according  as  Moses  commanded, 
for  a  testimony  unto  them. 

Not  to  shun  applause  in  performing  good  works,  and  chiefly 
in  serving  souls,  is  to  expose  our  wealth  and  treasure  to  rob 
bers.  What  blessing  soever  God  is  pleased  to  give  to  the  ex*- 
traordinary  and  subsidiary  labourers  of  the  church  in  the 
direction  of  souls,  they  ought  to  imitate  Christ,  in  still  in 
spiring  them  with  a  submission  to  ordinary  pastors.  We  follow 
the  appointment  of  God  when  we  do  nothing  but  with  regard 
to  them.  Miracles  are  for  the  edification  of  some,  and  the 
condemnation  of  others.  Nothing  ever  was  more  wise,  more 
exact,  more  submissive  to  God  and  the  church,  and  more 
peaceable  with  respect  to  men,  than  the  conduct  of  Christ. 
They  who  will  not  imitate  it,  are  not  worthy  to  serve  souls. 

15.  But  so  much  the  more  went  there  a  fame  abroad  of  him :  and 
great  multitudes  came  together  to  hear,  and  to  be  healed  by  him  of  their 
infirmities.     16.  «[  And  he  withdrew  himself  into  the  wilderness,  and 
prayed. 

It  is  sometimes  necessary,  after  the  example  of  Christ,  to 
prefer  retirement  and  prayer  to  the  exercise  of  charity,  when 
the  objects  of  it  crowd  upon  us  in  too  great  numbers.  It  is 
for  the  advantage  of  souls,  as  well  as  of  ministers,  that  these 
should  be  absent  from  those  for  a  time.  To  speak  to  God  in 
behalf  of  souls,  is  not  to  forsake  them.  It  is  the  most  effec 
tual  way  of  serving  them,  for  a  man  to  purify  himself  by  re 
tirement,  that  he  may  serve  them  the  better,  and  to  replenish 
himself  with  God  and  his  truths,  that  so  he  may  dispense 
them  in  greater  abundance,  and  after  a  more  holy  manner. 
When  a  great  reputation  pursues  us,  we  must  fly  from  it  as 
from  a  thief,  either  into  the  wilderness,  if  we  can,  or  at  least 
into  the  fortress  of  prayer  and  humility. 

SECT.  III. — THE    PARALYTIC. 

17.  And  it  came  to  pass  on  a  certain  day,  as  he  was  teaching,  that 
there  were  Pharisees  and  doctors  of  the  law  sitting  by,  which  were  come 
out  of  every  town  of  Galilee,  and  Judea,  and  Jerusalem:  and  the  power 
of  the  Lord  was  present  to  heal  them. 

Jesus  is  full  of  a  beneficent  and  healing  virtue :  the  only 
way  to  feel  the  effects  of  it,  is  to  approach  him  by  faith,  and 


624  LUKE. 

to  invoke  him  with  the  sighs  of  the  heart.  He  does  not  per 
form  his  miracles  only  before  the  simple  and  ignorant ;  he 
exposes  them  to  the  sight  of  those  who  are  best  able  to  judge 
of  them :  this  is  not  the  manner  of  deceivers.  These  doctors 
having  a  perfect  knowledge  of  the  prophecies,  God  brings 
them  hither  to  this  end,  that  they  may  apply  them  to  the 
miracles  of  Christ,  and  have  every  thing  which  is  necessary  in 
order  to  discover  his  mission,  and  to  receive  him  as  the  Mes- 
sias.  I  adore,  0  Saviour  of  the  world,  both  the  extent  of  thy 
charity  and  the  foresight  of  thy  wisdom,  in  respect  of  those 
who  most  abused  them !  They  never  returned  thee  any 
thanks  for  them ;  I  praise  and  bless  thee  for  them  in  their 
stead. 

18.  If  And,  behold,  men  brought  in  a  bed  a  man  which  was  taken  with 
a  palsy  :  and  they  sought  means  to  bring  him  in,  and  to  lay  him  before 
him. 

The  world  is  full  of  false  friends,  who  flatter  us  in  our  evil 
inclinations,  which  are  the  bed  of  the  sinner's  fatal  repose ; 
but  where  can  we  find  such  as  these,  who  will  earnestly  en 
deavour  to  obtain  a  cure  for  us  ?  We  place  friendship  and 
generosity  in  advancing  a  friend  to  offices,  employments,  or 
dignities,  which  is,  in  truth,  very  often  only  putting  him  into 
the  way  of  damnation,  or  exposing  him  to  the  immediate  oc 
casions  of  offending  God.  True  friendship  consists  in  taking 
a  friend  out  of  the  way  of  sin  and  perdition,  in  carrying  him 
to  Christ,  in  bringing  him  into  His  house,  which  is  the  church, 
and  in  laying  him,  as  it  were,  before  Him  by  admonitions,  in 
structions,  reading,  reflections,  prayers,  etc. 

19.  And  when  they  could  not  find  by  what  way  they  might  bring  him 
in  because  of  the  multitude,  they  went  upon  the  housetop,  and  let  him 
down  through  the  tiling  with  his  couch  into  the  midst  before  Jesus. 

God  often  grants  to  the  faith,  prayers,  and  charity  of 
others,  the  conversion  of  a  sinner  who  does  not  in  the  least 
think  of  God.  Nothing  seems  impossible  to  charity.  We  ought 
to  try  all  ways  to  approach  Christ:  we  must  place  ourselves 
in  his  sight,  and  put  ourselves  into  a  condition  of  receiving 
his  mercy.  God  very  frequently  permits  great  obstacles  to 
conversion,  on  purpose  to  make  it  the  more  desired,  to  try  the 


CHAPTER   V.  625 

faith  of  those  who  pray  for  it,  to  oblige  them  to  use  extra 
ordinary  endeavours,  and  to  show  them  that  it  is  only  from 
God,  through  Jesus  Christ,  that  they  are  to  expect  it. 

20.  And  when  he  saw  their  faith,  he  said  unto  him,  Man,  thy  sins  are 
forgiven  thee. 

In  our  prayers,  Christ  often  hearkens  more  to  our  wants 
than  our  desires.  He  goes  to  the  very  root  of  the  evil,  which 
is  sin  ;  and  we  ought  to  imitate  him  in  our  afflictions.  They 
who,  out  of  a  spirit  of  charity,  pray  for  others,  receive  fre 
quently  more  than  they  ask.  God  interprets  their  prayers ; 
because  he  understands  better  what  charity  asks  in  them, 
than  they  do  themselves. 

21.  And  the  scribes  and  the  Pharisees  began  to  reason,  saying,  Who 
is  this  which  speaketh  blasphemies  ?     Who  can  forgive  sins,  but  God 
alone  ? 

The  wicked  change  the  best  remedies  into  poison,  and 
abuse  the  most  sacred  truths.  There  is  none  more  full  of 
consolation,  than  to  learn  that  he  who  forgives  sins  has 
placed  on  earth  the  throne  of  his  grace  and  mercy ;  and  yet 
men  set  themselves  against  this  truth,  and  to  this  end  shut 
their  eyes  and  ears  against  prophecies  and  miracles.  Those 
who  so  violently  oppose  this  doctrine,  have  the  misfortune  to 
succeed  the  Pharisees  and  other  incredulous  Jews  in  this 
error  ;  but  believers  have  the  comfort  of  having  this  remedy 
always  ready  and  always  present. 

22.  But  when  Jesus  perceived  their  thoughts,  he  answering  said  unto 
them,  What  reason  ye  in  your  hearts  ? 

True  charity  is  never  provoked,  nor  discouraged  in  promo 
ting  the  salvation  of  souls.  He  who  knows  the  bottom  of 
the  heart,  and  clearly  sees  its  most  secret  wounds,  is  the  only 
physician  who  can  heal  them.  This  proof,  so  mild  and 
charitable,  opens  not  the  eyes  of  these  blind  wretches,  be 
cause  they  think  themselves  too  clear-sighted ;  and  because 
there  is  no  kindness  more  incurable  than  that  of  envy. 

23.  Whether  is  easier,  to  say,  Thy  sins  be  forgiven  thee  ;  or  to  say, 
Rise  up  and  walk? 

That  which  God  does  in  relation  to  the  life  of  the  body, 
shows  us  plainly  what  his  charity  and  power  do  as  to  the 

VOL.  L— 53  2  P 


626  LUKE. 

eternal  life  of  our  souls.  Jesus  Christ  does  now  no  longer 
make  use  of  external  miracles  to  persuade  men  of  this  truth ; 
but  the  faith  which  makes  it  believed,  is  an  internal  miracle 
which  is  wrought  in  the  heart  of  all  the  faithful,  and  becomes 
sensible  of  their  works. 

24.  But  that  ye  may  know  that  the  Son  of  man  hath  power  upon  earth 
to  forgive  sins,  (he  said  unto  the  sick  of  the  palsy,)  I  say  unto  thee, 
Arise,  and  take  up  thy  couch,  and  go  unto  thine  house. 

The  mercy  of  Jesus  Christ  is  as  sovereign,  and  his  grace 
as  powerful  over  the  soul,  as  his  word  is  over  the  body.  Who 
ever  humbly  resigns  himself  up  to  it,  will  never  be  deceived. 
Christ  has  upon  earth,  not  only  during  his  life,  and  in  his 
own  person,  but  also  after  his  death,  in  his  church,  even  unto 
the  end  of  the  world,  the  power  to  forgive  all  kinds  of  sin. 

25.  And    immediately  he    rose   up    before  them,  and  took  up  that 
whereon  he  lay,  and  departed  to  his  own  house,  glorifying  God. 

That  which  we  have  to  do  after  conversion,  is — (1.)  To  be 
come  docile  and  obedient  to  the  word  of  God.  (2.)  Earnestly 
to  endeavour  to  destroy  and  take  away  from  before  the  eyes  of 
the  world  the  marks  and  remainders  of  our  sins.  (3.)  To  go 
into  retirement  as  much  as  we  can.  (4.)  To  live  in  the  spirit 
of  acknowledgment.  (5.)  To  have  no  longer  any  other 
thoughts  or  desires,  but  only  of  departing  to  our  own  house, 
to  that  celestial  and  eternal  habitation  prepared  for  us  in  our 
proper  country.  (6.)  To  pass  the  rest  of  our  lives,  until  we 
are  recalled  home,  in  glorifying  God,  by  directing  all  our 
actions  to  him,  and  doing  nothing  but  what  tends  to  his  glory. 

26.  And  they  were  all  amazed,  and  they  glorified  God,  and  were  filled 
with  fear,  saying,  We  have  seen  strange  things  to  day. 

The  conversion  of  a  soul  generally  surprises  the  world ; 
but  the  church  glorifies  God  for  it,  because  it  makes  known 
his  power.  How  much  more  does  she  glorify  him  for  the 
cure  of  so  many  spiritual  paralytics  throughout  the  world, 
in  whom  the  wonders  of  the  divine  grace  so  conspicuously 
shine  forth?  Did  we  but  apply  ourselves  more  to  the  con 
sideration  of  God's  conduct  over  souls,  we  should  then  expe 
rience  in  ourselves  all  the  different  affections  which  we  read 
of  here, — astonishment,  fear,  and  admiration  of  the  greatness 


CHAPTER   V.  627 

of  God.  If  men  feel  all  this  in  seeing  God  dispose  absolutely 
of  a  sick  body,  incapable  of  resisting,  how  much  more  must 
they  needs  feel,  in  seeing  him  like  a  God  dispose  as  he 
pleases  of  all  hearts,  even  the  most  rebellious,  without  the 
least  infringement  of  their  liberty:  which  the  more  weak  and 
diseased  it  is,  resists  him  so  much  the  more,  and  is  healed 
only  by  ceasing  to  resist  him  ? 

SECT.    IV. — THE    CALLING   OF    MATTHEW. — THE   WHOLE    NEED 
NOT    A    PHYSICIAN. —  THE     PIECE     OF     NEW     CLOTH. —  OLD 

VESSELS. 

27.  fl  And  after  these  things  he  went  forth,  and  saw    a    publican, 
named  Levi,  sitting  at  the  receipt  of  custom  :  and  he  said  unto  him, 
Follow  me. 

See  here  the  order  of  a  sinner's  salvation : — (1.)  God's 
looking  upon  him  denotes  his  predestination.  (2.)  His  com 
mand,  his  vocation.  (3.)  St.  Matthew's  obedience  shows  his 
justification.  (4.)  His  feast  represents  that  of  the  eucharistic 
communion,  and  the  heavenly  banquet  which  makes  his  glori 
fication.  The  looks  of  Christ  are  not  unprofitable,  and  cast 
on  men  by  chance ;  they  have  their  cause  in  the  eternal  de 
signs  of  the  divine  mercy.  I  have  this  confidence,  0  my 
God,  that  I  am  of  the  number  of  those  upon  whom  thou  hast, 
from  all  eternity,  looked  with  that  eye  of  grace  and  goodness 
which  decrees  salvation,  determines  the  means,  and  regulates 
the  whole  economy  of  it.  Thy  present  mercies  are  to  me  a 
pledge  of  thy  eternal  mercy. 

28.  And  he  left  all,  rose  up,  and  followed  him.     29.  And  Levi  made 
him  a  great  feast  in  his  own  house :  and  there  was  a  great  company  of 
publicans  and  of  others  that  sat  down  with  them. 

There  are  four  marks  of  a  true  conversion : — (1.)  To  rise 
up,  by  quitting  the  occasions  of  sin.  (2.)  To  follow  Jesus 
Christ,  by  doing  good  works.  (3.)  To  be  full  of  acknowledg 
ment  for  the  mercy  of  God.  (4.)  To  draw  others  to  Christ. 
A  man  is  no  longer  of  the  world  when  he  renounces  its 
maxims,  and  makes  no  difficulty  of  declaring  himself  openly 
a  disciple  of  Jesus  Christ.  The  table  of  a  rich  publican  is 
not  very  proper  for  the  disciples  of  Christ,  unless  he  carry 
them  to  it  himself,  and  his  Spirit  be  there  with  them. 


628  LUKE. 

30.  But  their  scribes  and  Pharisees  murmured  against  his  disciples, 
saying,  Why  do  ye  eat  and  drink  with  publicans  and  sinners  ? 

Hypocrites  and  envious  persons  are  always  ready  to  mur 
mur,  and  to  censure  the  best  things.  Men  often  hide,  under 
a  false  zeal  for  perfection,  a  real  pride,  which  criticises  upon 
every  thing,  is  offended  at  every  thing,  and  complains  of 
every  thing ;  and  which  naturally  tends  to  make  inferiors  dis 
satisfied  with  their  superiors.  Christ  ate  with  all  sorts  of 
persons ;  but  never  at  court,  nor  with  any  of  the  priests,  to 
inform  us  that  there  is  very  rarely  any  good  to  be  done  with 
such  persons  when  once  they  are  corrupted,  and  that  we  rather 
run  the  hazard  of  being  corrupted  by  them  ourselves. 

31.  And  Jesus  answering  said  unto  them,  They  that  are  whole  need 
not  a  physician ;  but  they  that  are  sick. 

Jesus,  the  sovereign  Physician  of  souls,  generally  heals  none 
but  those  who  own  themselves  sick.  Miserable  is  that  person 
who  imagines  he  has  no  need  of  him.  Here  are  words  very 
comfortable  for  humble  and  patient  sinners,  but  very  dread 
ful  for  the  proud.  But  it  is  this  very  pride  itself  which  is 
our  great  disease.  I  do  acknowledge  it,  0  Lord ;  I  lay  it  be 
fore  thee,  and  humbly  confess  the  extreme  want  which  I  have 
of  thee.  Every  thing  in  me  stands  in  need  of  a  cure,  0  thou 
only  Physician  of  my  soul ;  and  I  glory  in  not  being  able  to 
recover  without  thy  assistance  and  remedies. 

32.  I  came  not  to  call  the  righteous,  but  sinners  to  repentance. 

Sin,  then,  is  the  true  disease ;  righteousness  is  health ;  Je 
sus,  the  Physician ;  repentance,  the  remedy :  and  grace  causes 
men  to  know,  desire,  and  seek  for  health,  to  love  and  receive 
the  remedy,  and  makes  the  remedy  effectual.  There  are  two 
sorts  of  calls  to  repentance :  the  one  external  by  the  word, 
which  is  common  to  all,  and  which  of  itself  produces  nothing ; 
the  other  internal  by  grace,  which  is  proper  only  to  those  who 
either  desire  it  through  a  beginning  and  imperfect  vocation, 
or  make  use  of  it  through  one  which  is  perfect  and  consum 
mate.  Those  who  will  not  take  the  remedy  of  repentance 
are  either  such  as  are  in  a  frenzy,  who  do  not  think  themselves 
sick ;  or  in  despair,  who  think  themselves  past  cure ;  or  fools, 
who  care  not  for  health ;  or  children,  who  know  not  the  value 


CHAPTER  V.  629 

of  it ;  or  inconsiderate,  who  believe  they  can  do  well  enough 
without  remedies  ;  or  delicate  and  effeminate,  who  cannot  bear 
the  sharpness  of  them  ;  or  fantastical,  who  will  not  trust  them 
selves  to  the  most  skilful  physicians  ;  or  abandoned  wretches, 
who  have  none. 

33.  f  And  they  said  unto  him,  Why  do  the  disciples  of  John  fast  often, 
and  make  prayers,  and  likewise  the  disciples  of  the  Pharisees  ;  but  thine 
eat  and  drink  ? 

Hypocrites  are  always  apt,  (1.)  To  blame  others.  (2.)  To 
extol  their  own  actions.  (3.)  To  esteem  that  most  which  ap 
pears  to  the  eye  of  men.  (4.)  To  glory  in  resembling  those 
whose  holiness  is  the  most  eminent.  (5.)  To  pass  their  lives 
in  comparing  themselves  with  others,  not  in  order  to  imitate 
those  who  do  better,  but  to  undervalue  and  decry  them ;  nor 
yet  to  assist  those  who  seem  not  do  so  well,  but  only  to  insult 
them.  It  is  great  wisdom  to  apply  ourselves  but  little  to  the 
examination  of  what  others  do,  for  fear  of  meeting  with  a 
snare  in  their  defects,  or  even  in  their  very  virtues.  None 
but  the  humble  can  do  it  to  their  advantage,  because  they 
profit  by  every  thing,  continually  taking  occasion  to  humble 
themselves  more  and  more. 

34.  And  he  said  unto  them,  Can  ye  make  the  ^children  of  the  bride- 
chamber  fast,  while  the  bridegroom  is  with  them  ?     35.  But  the  days 
will  come,  when  the  bridegroom  shall  be  taken  away  from  them,  and 
then  shall  they  fast  in  those  days.         [*Fr.  Friends  of  the  bridegroom.] 

The  friends  of  the  bridegroom,  even  when  they  do  not  fast, 
have  the  essential  part  of  repentance,  since  they  have  love, 
without  which  repentance  cannot  be  true,  and  with  which  a 
man  cannot  but  hate  sin.  Jesus  Christ  exempts  not  his 
friends  from  the  austerities  of  repentance,  but  prepares  them 
for  them.  He  begins  with  the  heart  which  is  most  sick  and 
feeble,  and  which  must  become  most  healthy  and  strong.  Af 
ter  their  internal  renovation,  which  was  completed  on  the  day 
of  Pentecost,  the  apostles  led  only  a  life  of  fasting,  mortifica 
tion,  and  prayer.  It  is  now  the  time  for  our  austerities  to 
succeed,  and  to  be  united  to  the  sufferings  of  Christ ;  for  us 
to  continue  them  in  our  life,  and  to  bear  his  quickening  mor 
tification  in  our  mortal  flesh.  Those  who  are  the  ministers  of 
penance  are  not  the  masters  of  it ;  they  ought  to  keep  close  to 

53* 


630  LUKE. 

the  rules  of  the  gospel  and  of  the  church,  and  not  to  extend 
that  dispensation  which  Christ  confirmed  to  the  time  of  his 
presence  on  earth,  to  a  time  wherein  he  himself  has  declared 
that  his  disciples  should  fast. 

36.  And  he  spake  also  a  parable  unto  them ;  No  man  putteth  a  piece 
of  a  new  garment  upon  an  old ;  if  otherwise,  then  both  the  new  maketh 
a  rent,  and  the  piece  that  was  taken  out  of  the  new  agreeth  not  with 
the  old. 

It  is  no  less  necessary  thoroughly  to  understand  the  con 
stitution  of  souls,  in  order  to  conduct  them  well,  than  it  is  to 
understand  that  of  bodies,  in  order  to  manage  them  rightly 
and  to  cure  them.  A  piece  of  new  cloth  is  good,  but  not  for 
an  old  garment  or  habit.  The  more  excellent  things  are  in 
themselves,  the  less  proper  are  they  for  such  as  are  imperfect, 
or  but  beginners.  The  more  weak  the  sick  person  is,  the  less 
capable  is  he  of  strong  remedies.  In  this  consists  the  art  of 
spiritual,  as  well  as  bodily  physicians,  to  understand  their 
patients  thoroughly,  to  know  all  sorts  of  good  remedies,  and 
to  give  them  properly  and  seasonably. 

37.  And  no  man  putteth  new  wine  into  old  bottles  ;  else  the  new  wine 
will  burst  the  bottles,  and  be  spilled,  and  the  bottles  shall  perish.     38. 
But  new  wine  must  be  put  into  new  bottles ;  and  both  are  preserved. 

It  is  an  essential  part  of  good  conduct,  in  relation  to  souls, 
to  proportion  the  external  part  of  piety  to  the  internal,  the 
work  to  the  strength,  the  labour  to  the  ability  of  every  one. 
A  man  thinks  it  good  husbandry  to  put  his  new  wine  into  old 
vessels ;  and  he  thereby  ruins  himself.  He  thinks  to  advance 
a  soul  very  fast  by  putting  it  immediately  on  that  which  is 
most  perfect ;  and  he,  by  so  doing,  sometimes  sets  it  very  far 
backward.  The  business  is,  not  for  a  man  to  teach  the  soul 
under  his  direction  whatever  good  he  knows  himself;  but  to 
feed  it  with  truths  in  proportion  to  its  wants,  and  according 
to  the  strength  of  its  spiritual  stomach,  and  to  cause  it  to 
practise  them  according  to  the  measure  of  its  grace. 

39.  No  man  also  having  drunk  old  wine  straightway  desireth  new ;  for 
he  saith,  The  old  is  better. 

As  old  habits  are  difficult  to  be  overcome,  great  regard 
must  be  had  to  them  at  first..  It. is  rashness  in  a  spiritual  di 
rector  to  undertake  that  which  grace  sometimes  performs  all 


CHAPTER    VI.  631 

at  once.  Habits  are  ordinarily  corrected  only  by  other  habits  ; 
and  there  must  be  time  to  form  them,  because,  in  order  to 
obtain  the  grace  of  them,  much  prayer,  labour,  and  medita 
tion  on  God's  law  are  necessary.  If  we  do  not  earnestly  beg 
the  relish  of  Christian  truths,  and  the  love  of  the  wholesome 
rigour  of  the  gospel,  the  new  law  of  Jesus  Christ  will  always 
appear  to  us  a  paradox,  and  his  new  yoke  an  insupportable  one. 


CHAPTER  VI. 

SECT.  I. — THE  EARS  OF  CORN  PLUCKED,  AND  THE  WITHERED 
HAND  CURED,  ON  THE  SABBATH  DAY. 

1.  AND  it  came  to  pass  on  the  second  sabbath  after  the  first,  that  he 
went  through  the  corn  fields  ;  and  his  disciples  plucked  the  ears  of  corn, 
and  did  eat,  rubbing  them  in  their  hands. 

Of  the  three  Sabbath  days  accounted  the  most  solemn,  as 
falling  in  with  the  three  great  feasts  of  the  Passover,  Pente 
cost,  and  Tabernacles,  the  second  of  these  three  chief,  or 
principal,  was  that  of  Pentecost.  The  rubbing  of  the  ears 
of  corn  by  the  apostles,  is  a  circumstance  which  informs  us 
how  far  Christ  and  his  disciples  were  from  making  better 
cheer  on  festivals  than  on  other  days,  since  they  were  at  that 
time  in  want  even  of  bread.  How  much  does  this  condemn 
those  Christians  who  distinguish  holidays,  and  the  times  of 
the  dedication  of  their  churches,  from  common  and  ordinary 
days,  by  nothing  but  feastings  and  rejoicings  altogether  carnal ! 

2.  And  certain  of  the  Pharisees  said  unto  them,  Why  do  ye  that  which 
is  not  lawful  to  do  on  the  sabbath  days? 

A  false  zeal  for  the  law  blinds  men,  and  hinders  them  from 
understanding  it  rightly.  See  here  false  religion  and  false 
tenderness  of  conscience,  whereby,  under  pretence  of  pro 
moting  the  interest  of  God  men  satisfy  their  own  malice  and 
envy.  The  chief  Sabbath  is  for  a  man  to  shut  his  heart 
against  sin,  to  cause  the  works  of  pride  to  cease;  in  it  to 
honour  and  imitate  the  love  of  God,  who  did  every  thing  for 
man  in  the  six  days  of  the  creation,  and  who  makes  even  the 
rest  of  the  seventh  subservient  to  his  ease  and  comfort. 


632  LUKE. 

3.  And  Jesus  answering  them  said,  Have  ye  not  read  so  much  as  this, 
what  David  did,  when  himself  was  ahungered,  and  they  which  were  with 
him ; 

The  saints,  even  after  their  death,  are  beneficial  to  their 
neighbour  by  their  example.  Princes  and  persons  in  authority 
ought  to  act  with  great  circumspection ;  because  their  example 
serves,  as  it  were,  instead  of  a  law,  either  as  to  good  or  evil, 
and  more  as  to  the  latter  than  the  former.  The  bad  examples 
of  private  men  seldom  make  any  impression  but  in  their  life 
time  :  that  of  kings  is  of  fatal  consequence  in  succeeding  ages. 
Christ  here  teaches  us  to  justify  kings,  and  favourably  to  in 
terpret  their  actions  as  often  as  we  can,  and  to  be  very  far 
from  giving  a  bad  construction  and  a  malicious  turn  to  them. 

4.  How  he  went  into  the  house  of  God,  and  did  take  and  eat  the  shew- 
bread,  and  gave  also  to  them  that  were  with  him ;  which  it  is  not  lawful 
to  eat  but  for  the  priests  alone  ? 

The  Spirit  of  God  and  charity  give  to  pious  men  a  liberty 
which  the  world  understands  not.  Charity  has  a  right  over 
the  most  holy  things,  to  make  them  serviceable  to  men  in 
their  necessities,  because  it  is  the  first  of  laws,  and  because 
that  God,  who  is  charity  itself,  freely  yields  to  man  the  use 
and  profit  of  his  good  things,  provided  he  still  pay  him  the 
homage  and  service  due  for  them.  The  use  which  charity 
makes  of  holy  things  cannot  profane  their  consecration,  since 
it  is  charity  which  consecrates  every  thing  to  God.  To  pre 
serve  the  life  of  a  man,  who  is  the  creature  and  image  of  God, 
is  to  preserve  a  good  which  belongs  to  him. 

5.  And  he  said  unto  them,  That  the  Son  of  man  is  Lord  also  of  the 
sabbath. 

He  who  has  bestowed  on  man  the  six  first  days,  that  he 
may  therein  provide  for  the  necessities  of  this  present  life, 
and  reserved  to  himself  the  seventh,  has  not  taken  from  him 
self  the  power  to  dispose  of  this,  as  well  as  of  the  others,  in 
favour  of  man.  If  every  thing  be  allowed  to  man,  even  that 
which  God  seems  to  have  reserved  to  himself,  how  much  more 
just  is  it,  that  every  thing  should  be  returned  to  God  by  our 
acknowledgment  and  love  ? 

6.  And  it  came  to  pass  also  on  another  sabbath,  that  he  entered  into 
the  synagogue  and  taught :  and  there  was  a  man  whose  right  hand  was 


CHAPTER   VI.  633 

•withered.  7.  And  the  scribes  and  Pharisees  watched  him,  whether  he 
would  heal  on  the  sabbath  day;  that  they  might  find  an  accusation 
against  him. 

Charity  profits  even  by  that  which  is  evil;  envy  poisons 
the  best  things.  Here  are  two  very  different  spectacles : 
Jesus,  always  busy  in  instructing  men,  in  doing  them  good, 
and  in  sanctifying  the  feasts  by  good  works ;  and  the  scribes 
and  Pharisees,  always  watchful  to  oppose  the  good  he  does, 
to  seek  an  accusation  against  him,  and  to  dishonour  God  the 
more  on  those  very  days  which  were  dedicated  to  his  honour. 
It  is  the  heart  which  makes  all  the  difference ;  it  is  in  the 
regulation  of  this  that  we  must  employ  our  chief  care,  if  we 
would  not  imitate  the  scribes  and  Pharisees. 

8.  But  he  knew  their  thoughts,  and  said  to  the  man  which  had  the 
withered  hand,  Rise  up,  and  stand  forth  in  the  midst.     And  he  arose 
and  stood  forth. 

What  pleasure  would  a  revengeful  person  take  in  being 
able  to  discover  the  criminal  thoughts  which  his  enemy 
hatches  in  his  mind  ?  But  how  very  different  an  example 
does  our  divine  Pattern  give  us  on  this  occasion !  Docility 
and  obedience  are  the  first  dispositions  of  a  sinner  who  de 
sires  to  be  cured.  It  is  to  the  church,  which  has  the  ministry 
of  spiritual  healing,  that  we  must  be  obedient ;  it  is  to  her 
that  we  must  discover  our  disease. 

9.  Then  said  Jesus  unto  them,  I  will  ask  you  one  thing ;  Is  it  lawful  on 
the  sabbath  days  to  do  good,  or  to  do  evil?  to  save  life,  or  to  destroy  itf 

Days  dedicated  to  the  worship  of  God,  and  to  the  commemo 
ration  of  his  benefits,  cannot  possibly  be  hallowed  better  than 
by  performing  all  sorts  of  good  works,  and  abstaining  from 
all  such  as  are  evil.  By  a  wise  and  charitable  question 
Jesus  confounds  these  obstinate  sinners,  without  discovering 
the  bad  disposition  of  their  hearts ;  how  much  rather  ought 
we  to  conceal  that  of  the  weak,  and  to  spare  their  reputation, 
modesty,  and  infirmity  before  men  ?  Christ  does  not  con 
tent  himself  with  confounding  his  adversaries  in  secret,  but 
he  instructs  them  with  humility,  and  edifies  them. 

10.  And  looking  round  about  upon  them  all,  he  said  unto  the  man, 
Stretch  forth  thy  hand.     And  he  did  so:   and  his  hand  was  restored 
whole  as  the  other. 

The  envy  of  some  enemies  ought  not  to  hinder  us  from 


634  .          LUKE. 

doing  good.  This  steadfast  and  undaunted  look  of  Christ 
teaches  his  ministers  not  to  be  at  all  terrified  by  the  ill  will 
of  the  adversaries  of  goodness  and  truth.  Those  whom  fear 
renders  weak  and  cowardly  in  the  exercise  of  their  ministry, 
forget  that  they  exercise  it  in  the  name  and  place  of  Christ, 
and  that  they  must  give  account  to  him  of  their  unfaithful 
ness,  and  of  the  damage  which  the  church  shall  have  suffered 
thereby  in  her  children. 

11.  And  they  were  filled  with  madness;  and  communed  one  with 
another  what  they  might  do  to  Jesus. 

It  is  not  a  thing  so  uncommon  as  we  imagine,  to  see  envy 
so  furiously  incensed  against  charity,  and  against  such  evi 
dent  proofs  of  truth  and  innocence.  Pride,  obstinacy,  and 
interest,  combined  together,  are  capable  of  any  thing. 
When  men  have  once  framed  their  conscience  according  to 
their  passions,  madness  passes  for  zeal,  the  blackest  conspi 
racies  for  pious  designs,  and  the  most  horrid  attempts  for 
heroic  actions. 


SECT.  II. — CHRIST   PRAYS,  AND   CALLS   THE   TWELVE  APOSTLES. 

12.  TT  And  it  came  to  pass  in  those  days,  that  he  went  out  into  a 
mountain  to  pray,  and  continued  all  night  in  prayer  to  God. 

In  every  condition  of  life  we  have  sufficient  occasion  to 
imitate  that  which  Christ  here  does,  who  prepares  himself  for 
the  functions  of  his  priesthood,  and  for  the  performance 
of  good  works,  by  retirement,  watchfulness,  and  prayer. 
Prayer,  which  Christ,  and,  after  his  example,  his  church, 
makes  use  of  before  choosing  apostles,  bishops,  and  other 
ministers,  shows  plainly  that  in  this  choice  we  must  depend 
upon  God.  They  are  the  officers  of  his  household ;  and  it  is 
highly  just  and  reasonable  that  he  should  be  the  Master  of 
it,  and  that  none  should  be  placed  therein  but  by  his  own 
hand.  It  is  a  visible  encroachment  upon  his  rights  not  to 
consult  him  at  all  in  this  choice ;  but  it  is  no  other  than  to 
mock  him,  for  men  to  consult  him  when  they  either  have  de 
termined  within  themselves,  upon  reasons  altogether  human, 
or  are  resolved  to  choose  according  to  their  own  fancy. 


CHAPTER  VI.  635 

13.  And  when  it  was  day,  be  called  unto  him  his  disciples :  and  of 
them  he  chose  twelve,  whom  also  he  named  apostles ; 

Jesus  prays  as  man,  but  chooses  as  God,  and  as  sovereign 
Priest  in  the  name  of  God.  He  consults  neither  those  he 
chooses,  nor  those  from  among  whom  he  chooses  them;  but 
without  any  human  respect  whatever  executes  his  Father's 
will.  Mission  is  so  essentially  necessary  to  a  man's  having 
authority  in  the  church,  that  Christ  would  have  his  first 
ministers  bear  the  name  of  apostles  or  envoys,  to  the  end  their 
mission  might  be  as  well  known  as  their  very  name,  and  that 
all  the  world  might  be  convinced  that  there  is  no  true  mission 
in  the  church  besides  that  which  resides  in  their  successors, 
which  is  communicated  by  them,  and  which,  through  them, 
runs  back  even  to  the  apostles,  and  to  Christ  himself,  by  an 
uninterrupted  succession. 

14.  Simon,  (whom  he  also  named  Peter,)  and  Andrew  his  brother, 
James  and  John,  Philip  and  Bartholomew, 

This  change  of  Peter's  name  is  a  mark  of  distinction  for 
him,  and  an  important  instruction  for  us.  He  who  enters 
into  the  ecclesiastical  ministry  ought  to  be,  as  it  were, 
changed  into  another  man:  no  longer  to  know  the  world,  nor 
to  be  known  by  it ;  to  have,  if  possible,  no  human  weakness, 
but  the  firmness  of  a  stone  or  rock ;  to  be  no  longer  solici 
tous  about  his  family,  but  entirely  dedicated  to  the  church  ; 
to  be  no  more  aifected  with  human  hopes  or  fears,  but  to  be 
insensible  to  all  false  enjoyments,  and  always  ready  to  be 
buried  quick,  like  an  apostolical  stone,  cast  into  the  founda 
tion,  to  support  the  fabric  of  the  church. 

15.  Matthew   and  Thomas,  James   the   son  of  Alpheus,  and  Simon 
called  Zelotes,     16.  And  Judas  the  brother  of  James,  and  Judas  Iscariot, 
which  also  was  the  traitor. 

"Who  can  glory  in  dignities,  when  he  considers  that  the 
worst  man  in  the  world  was  advanced  to  the  apostleship  ? 
That  person  strangely  deceives  himself  who  relies  upon  the 
marks  of  a  lawful  call  to  the  priesthood,  to  benefices  and  dig 
nities,  without  endeavouring  to  answer  it  by  his  life  and 
ecclesiastical  labours.  Never  was  there  a  call  more  lawful 
or  more  canonical  than  that  of  Judas ;  never  was  there  seen 
a  more  wicked  minister.  A  foundation  without  a  building  is 


636  LUKE. 

useless ;  a  building  without  a  foundation  is  ruinous.  An 
apostolical  life,  founded  upon  an  apostolical  call,  is  the  glory 
of  Jesus  Christ,  the  edification  of  his  church,  the  salvation 
of  the  minister,  and  the  honour  of  the  ministry. 

17.  T[  And  he  came  down  with  them,  and  stood  in  the  plain,  and  the 
company  of  his  disciples,  and  a  great  multitude  of  people  out  of  all 
Judea  and  Jerusalem,  and  from  the  sea  coast  of  Tyre  and  Sidon,  which 
came  to  hear  him,  and  to  be  healed  of  their  diseases ;  18.  And  they 
that  were  vexed  with  unclean  spirits :  and  they  were  healed. 

We  see  here  a  representation  of  the  church  sojourning  on 
earth  under  the  conduct  of  the  pastors.  All  their  functions 
are  reduced  to  two,  which  are — to  instruct  by  the  ministry 
of  the  word,  and  to  heal  by  the  sacraments  ;  and  all  the  du 
ties  of  the  faithful  come  within  the  same  compass,  namely, 
to  hear  the  word  of  God,  and  to  use  their  utmost  endeavours 
to  be  healed  of  their  passions  and  their  sins.  Faith  is  not 
wanting  to  those  who  follow  Christ  and  his  ministers  with  so 
much  zeal  and  fervour,  nor  prayer,  among  so  many  poor  and 
miserable  persons.  The  whole  life  of  a  Christian  consists 
almost  entirely  in  contemplating  Christ  in  his  gospel,  in  order 
to  imitate  him,  and  in  praying  to  obtain  the  grace  to  do  it. 
Christ  and  his  apostles  come  down  toward  the  people,  in  con 
descending  to  their  weakness,  in  compassionating  their  infir 
mities,  and  in  labouring  to  heal  them  of  their  diseases.  Un 
happy  is  that  pastor  who  does  not  imitate  them  herein ! 

19.  And  the  whole  multitude  sought  to  touch  him :  for  there  went  vir 
tue  out  of  him,  and  healed  them  all. 

Christ  is  full  of  grace  and  holiness,  that  he  may  replenish 
souls  therewith ;  and  it  is  by  prayer  that  we  approach  him, 
in  order  to  receive  of  his  fulness.  Though,  by  his  ascension, 
he  be  removed  at  a  vast  distance  from  the  earth,  and  be  also 
invisible  in  the  holy  sacrament,  yet  his  virtue  is  neither  less 
present,  nor  less  active,  powerful,  and  efficacious  in  the  cure 
of  our  hearts.  Let  us  admire  how  he  never  lets  any  oppor 
tunity  pass  of  inspiring  into  us,  by  healing  the  body,  a  trust 
and  confidence  in  his  sovereign  power  as  to  the  cure  of  our 
soul.  Let  us  often  by  faith,  as  it  were,  touch  Jesus  Christ, 
now  residing  in  heaven ;  let  us  often  with  faith  approach 
Christ ;  and  his  virtue  will  heal  us  all. 


CHAPTER  VI.  637 

SECT.  III. — THE  SERMON  OX  THE  MOUNT. — THE  POOR  BLESSED. 
— THE    RICH    CURSED. — FALSE    PROPHETS. 

20.  ^[  And  he  lifted  up  his  eyes  on  his  disciples,  and  said,  Blessed  be 
ye  poor :  for  yours  is  the  kingdom  of  God. 

The  love  of  riches  and  the  love  of  God  are  incompatible 
in  one  and  the  same  heart.  Happy,  then,  is  he  who  is  not 
rich  in  these  false  goods  !  in  the  want  of  which  it  is  much 
easier  for  a  man  to  live  contented  than  not  to  set  his  affec 
tions  upon  them  when  he  has  them.  What  is  it  to  set  our 
affections  upon  these  things  but  to  make  ourselves  slaves  to 
them,  to  be  absolutely  governed  by  them,  and  to  have  them 
for  our  king  ?  And  God  cannot  reign  in  a  heart  unless  he 
reign  there  alone.  Blessed  is  that  man  who,  having  his  heart 
void  of  all  care  about  riches,  lives  on  the  expectation  of  eter 
nal  wealth,  possesses  heaven  already  by  hope,  and  secures 
the  right  he  has  in  the  kingdom  of  God  and  in  God  himself, 
as  being  his  child  and  heir,  by  relinquishing  all  pretensions 
which  he  may  have  to  earthly  possessions  as  a  child  of  Ap!am ! 

21.  Blessed  are  ye  that  hunger  now:  for  ye  shall  be  filled. 

There  must  be  abundance  of  faith  to  carry  apostolical  po 
verty  so  far  as  even  to  want  necessaries,  and  to  suffer  hunger. 
God  permitted  Paul  to  suffer  it,  while  Nero,  and  other  mon 
sters  like  him,  lived  in  the  midst  of  plenty  and  delights.  Let 
us  by  no  means  condemn  his  Providence,  but  adore  the  wis 
dom  of  his  conduct,  the  holiness  of  his  ways,  and  the  power 
of  his  grace.  How  glorious  is  it  to  God  to  make  himself  be 
loved  by  men  at  the  expense  of  all  things,  without  the  allure 
ment  of  any  sensible  good  whatever,  and  purely  for  his  own 
sake  !  This  is  a  proof  of  his  existence,  a  mark  of  his  great 
ness,  of  the  truth  of  his  religion,  and  of  the  power  of  his 
grace,  and  of  the  triumph  of  his  faith.  A  moment  of  hun 
ger  here,  in  order  to  be  filled  with  God  himself  to  all  eter 
nity  ! — is  not  that  too  little  for  so  immense  a  happiness  ? 

—  Blessed  are  ye  that  weep  now :  for  ye  shall  laugh. 

We  are  at  first  born  to  weep,  because  we  are  born  sinners ; 
we  are  born  again  to  laugh,  because  we  are  then  born  chil 
dren  of  God,  and  of  the  resurrection  of  Christ,  and  joint 

VOL.  L— 54 


633  LUKE. 

heirs  of  his  eternal  joy.  Let  us  in  this  life  submit  ourselves 
to  the  penance  of  the  children  of  Adam,  if  we  would  eter 
nally  enjoy  the  inheritance  of  the  children  of  God.  This  is 
the  order  appointed  by  God ;  and  wo  be  to  him  who  would 
establish  a  different  one  for  himself,  by  placing  joy  in  this 
world  and  tears  in  the  other :  the  alternative  is  necessary  and 
unavoidable.  Blessed  is  that  person  who  makes  the  neces 
sary  tears  of  this  life  a  voluntary  sacrifice,  the  object  of  his 
desires,  and  a  subject  of  joy,  by  considering  and  reflecting 
upon  them  in  Christ,  and  uniting  them  to  his. 

22.  Blessed  are  ye,  when  men  shall  hate  you,  and  when  they  shall 
separate  you  from  their  company,  and  shall  reproach  you,  and  .cast  out 
your  name  as  evil,  for  the  Son  of  man's  sake. 

God  would  have  such  disciples  and  ministers  as  are  not  at 
all  fond  either  of  the  friendship  of  men,  or  of  the  comfort  of 
society,  or  of  the  conveniences  of  life,  or  of  the  favours  of 
the  great,  or  of  their  own  reputation,  but  who  are  disposed  to 
embrace  the  directly  contrary.  Men  are  but  too  happy  when 
they,  are  exposed  to  the  hatred  of  the  world,  and  to  all  the 
consequences  of  it,  for  the  cause  of  Christ ;  but  then  they 
must  make  this  cause  their  sole  business  and  concern,  which 
is  a  thing  not  very  common.  Where  wilt  thou  find  such  per 
sons.  0  Lord,  if  thou  dost  not  form  them  thyself  by  thy  all- 
powerful  grace  ! 

23.  Rejoice  ye  in  that  day,  and  leap  for  joy :  for,  behold,  your  reward  is 
great  in  heaven:  for  in  the  like  manner  did  their  fathers  unto  the  prophets. 

The  belief  of  heavenly  enjoyments  is  a  very  great  treasure, 
which  causes  men  to  receive  even  with  joy  the  greatest  evils 
of  this  life.  He  is  not  in  the  least  worthy  of  the  cross  of 
Christ  who  bears  it  with  regret ;  and  he  knows  not  the  value 
of  it  who  feels  not  on  this  account  a  true  joy  at  the  bottom 
of  his  heart.  Would  not  one  be  apt  to  say,  that  the  disciples 
and  ministers  of  Christ  are  scarce  paid  with  any  thing  but 
promises  for  all  which  they  do  and  suffer  for  his  sake  ?  But 
these  promises  are  ready  money  to  every  one  who  has  faith. 

24.  But  woe  unto  you  that  are  rich!  for  ye  have  received  your  consolation. 
Can  a  man  read  these  words  with  faith,  and  yet  love  riches  ; 

or  is  it  not  rather  a  sign  that  he  has  but  little  faith,  and  that 


CHAPTER   VI.  639 

this  little  is  very  weak  ?  This  is  a  terrible  sentence  against 
those  who  receive  their  whole  joy  and  consolation  from 
riches  ;  a  wholesome  admonition  for  those  who  are  conti 
nually  in  danger  of  setting  their  affections  too  much  upon 
them,  and  a  comfort  to  those  who  make  them  instrumental  to 
the  support  and  comfort  of  the  poor.  Lord,  there  must  be  » 
miracle  of  thy  hand  to  hinder  man  from  pronouncing  a  woe 
against  poverty,  while  thou  thyself  utterest  this  denunciation, 
"  Woe  unto  you  that  are  rich!" 

25.  Woe  unto  you  that  are  full!  for  ye  shall  hunger. 

If  Christ  says,  "Woe  unto  those  that  are  full,"  what  will 
he  say  to  those  whose  daily  meals  are  great  feasts,  who,  as  it 
were,  make  profession  of  a  life  of  good  cheer  and  sensuality, 
who  deny  their  taste  and  appetite  nothing  ?  If  to  be  always 
at  a  plentiful  table  be  not  indeed  a  sin,  it  is,  at  least,  a  mis 
fortune  to  be  always  exposed  to  a  temptation,  and  to  the 
occasion  of  being  full,  and  something  more.  The  hunger 
and  thirst  of  a  wicked  rich  man  will  not  always  be  of  one' 
and  the  same  kind.  Their  hunger  after  God,  or  rather  their 
rage,  in  eternally  perceiving  within  themselves  a  natural 
motion  toward  the  supreme  and  sovereign  good,  from  which 
they  will  find  themselves  eternally  rejected  and  repelled, — 
this  will  be  the  most  grievous  hunger  of  the  damned. 

—  "Woe  unto  you  that  laugh  now!  for  ye  shall  mourn  and  weep. 

A  life  which  consists  altogether  of  joy  and  diversion,  is 
the  life  of  a  reprobate.  Is  it  not  to  insult  justice,  for  a 
criminal  to  turn  his  prison  into  a  scene  of  delights,  and  lead 
the  life  of  a  Sardanapalus,  while,  at  the  same  time,  the  sen 
tence  of  his  condemnation  is  preparing?  A  man  who  hurts 
and  wrongs  nobody,  and  lives  in  a  constant  succession  of 
pleasures,  passes  his  life  innocently  according  to  the  notion 
of  abundance  of  people;  but  is  this  the  notion  which  is  here 
given  us  by  Christ?  They  will  certainly  perceive  the  con 
trary,  but  they  will  perceive  it  too  late,  in  that  day  of  mourn 
ing  and  weeping  which  shall  never  have  an  end  ! 

26.  Woe  unto  you,  when  all  men  shall  speak  well  of  you!  for  so  did 
tLeir  fathers  to  the  false  prophets. 

A  man  might  free  himself  from  this  enchantment  of  riches, 


640  LUKE. 

good  cheer,  and  pleasures,  did  not  flattery,  as  it  were,  shut 
the  gate  against  his  return.  It  is  a  very  great  misfortune 
for  the  rich  and  great  to  be  exposed  thereto;  but  it  is  a  much 
greater  for  false  prophets,  teachers,  and  spiritual  directors 
to  be  praised  and  honoured  by  the  world,  for  it  is  a  sign 
that  the  world  is  pleased  with  them;  and  a  man  cannot 
please  the  world  but  at  the  expense  of  Christ  and  the  gos 
pel.  A  commerce  of  flattery  between  the  great  and  their 
spiritual  directors,  is  a  source  of  infinite  evils  and  misfor 
tunes.  When  they  come  to  settle  the  account,  the  gain  on 
both  sides  will  be  hell  and  eternal  damnation. 

SECT.    IV. — THE     LOVE    OF    ENEMIES. — PATIENCE. — WE    MUST 
LEND,   HOPING    FOR    NOTHING  AGAIN. 

27.  If  But  I  say  unto  you  which  hear,  Love  your  enemies,  do  good  to 
them  which  hate  you,  28.  Bless  them  that  curse  you,  and  pray  for  them 
which  despitefully  use  you. 

Let  us  love  our  enemies  in  heart,  in  word,  and  in  deed  : 
this  is  the  perfection  of  the  new  law,  and  the  lesson  which  we 
learn  of  Christ  when  we  hear  him  as  we  ought.  The  true 
proof  of  the  love  of  enemies  is,  1st,  To  wish ;  2d,  To  do  them 
good ;  3d,  To  speak  well  of  them ;  and  4th,  To  procure  them 
all  the  good  we  can.  The  gospel  retaliation,  the  revenge  of 
those  who  hearken  not  to  their  passion,  but  to  Christ,  con 
sists  in  doing  more  good  than  they  receive  evil.  "  Love"  not 
their  errors,  their  defects,  or  their  wicked  behaviour,  but 
their  persons.  "Do  good  to  them,"  not  such  good  as  may 
make  them  worse,  be  prejudicial  to  their  salvation,  and  con 
firm  them  in  evil,  but  which  may  be  instrumental  to  their 
conversion.  "Bless  them,"  not  in  speaking  to  them  with  a 
flattering  and  mean-spirited  gentleness,  which  will  only  make 
them  more  insolent,  but  after  such  a  manner  as  savours 
neither  of  bitterness  nor  revenge.  "Pray  for  them,"  not  in 
order  to  obtain  for  them  temporal  prosperity,  but  only  such 
things  as  are  necessary  for  this  life  and  the  other. 

29.  And  unto  him  that  smiteth  thee  on  the  one  cheek  offer  also  the 
other ;  and  him  that  taketh  away  thy  cloak  forbid  not  to  take  thy  coat  also. 

The  5th  proof  of  the  love  of  enemies,  is  the  being  disposed 
to  suffer  from  them  affronts,  contempt,  and  ill  treatment. 


CHAPTER   VI.       f  641 

The  6th,  To  suffer  even  more  at  their  hands.  The  7th,  To 
relinquish  our  goods,  rather  than  to  lose  our  meekness  and 
charity  toward  them.  Ever  since  our  blessed  Saviour  suf 
fered  his  enemies  to  take  away  his  life,  it  is  by  his  patience 
that  we  must  regulate  our  own.  Let  us  leave  the  use  of  our 
Creator's  permission  to  the  Jews  and  to  the  imperfect :  the 
example  and  the  gospel  of  our  Redeemer  are  the  perfection 
of  the  law,  and  the  true  pattern  of  Christians. 

30.  Give  to  every  man  that  asketh  of  thee;  and  of  him  that  taketh 
away  thy  goods  ask  them  not  again. 

Self-love  understands  not  this  language,  but  faith  and 
charity  do.  "VVe  may  lawfully  give  alms  with  choice,  but  not 
with  respect  of  persons,  or  by  an  arbitrary  and  groundless 
preference.  He  who  expects  an  inheritance  in  heaven,  is 
but  little  concerned  about  his  earthly  goods.  Christ  does 
not  condemn  either  laws  or  the  use  of  them :  he  only  delivers 
one  which  is  more  perfect.  This,  indeed,  appears  no  other 
than  a  folly  to  carnal  men ;  but  we  must  follow  Christ  in  the 
foolishness  of  his  morality,  as  well  as  in  that  of  his  cross. 
The  power  of  God,  and  the  salvation  of  men,  are  affixed  to 
the  one  as  well  as  to  the  other. 

31.  And  as  ye  would  that  men  should  do  to  you,  do  ye  also  to  them 
likewise. 

How  bright  and  clear  is  this  rule  of  equity  toward  our 
neighbour;  and  how  many  cases  of  conscience  would  it 
decide,  if  it  were  sincerely  consulted  on  all  occasions.  Our 
self-love  blinds  us,  and  renders  us  unjust  to  our  neighbour; 
and  it  is  this  very  self-love  which  must  serve  to  enlighten  and 
set  us  right  in  respect  of  that  which  is  owing  to  him.  By 
changing  persons,  and  putting  ourselves  in  his  place,  and  him 
in  our  own,  we  shall  more  easily  discover  our  injustice  and 
our  duty.  It  is  only  by  thy  grace,  0  Jesus,  that  we  can 
attain  to  a  practical  and  saving  knowledge  in  this  matter. 

32.  For  if  ye  love  them  which  love  you,  what  thank  have  ye?  for 
sinners  also  love  those  that  love  them. 

It  is  the  property  of  the  Christian  religion,  and  which 
shows  that  that  alone  is  the  true,  not  only  to  make  known 
the  corruption  of  nature,  to  correct  its  errors,  and  reform  its 
disorders,  but  even  to  raise  it  above  itself,  to  bring  it  near 

54*  2Q 


642  LUKE. 

to  God,  and,  by  a  universal  charity,  to  frame  its  conduct 
according  to  that  of  the  Sovereign  Being ;  while  the  sages 
of  false  religions,  like  people  of  a  bad  life,  love  those  only 
who  love  them. 

33.  And  if  ye  do  good  to  them  which  do  good  to  you,  what  thank 
have  ye?  for  sinners  also  do  even  the  same. 

A  man  ought  to  tremble  with  fear,  if,  besides  the  external 
part  of  religion,  he  finds  nothing  in  life  but  what  may  be 
found  in  a  Turk  or  a  heathen.  Those  who  signalize  them 
selves  by  great  acts  of  liberality,  make  no  other  discovery, 
but  only  that  they  are  entirely  influenced  by  self-love,  if, 
while  they  load  those  with  favours  who  love  or  flatter  them, 
they  do  nothing  but  mischief  to  such  as  oppose  them,  and  no 
manner  of  good  to  those  who  are  indifferent  to  them. 

34.  And  if  ye  lend  to  them  of  whom  ye  hope  to  receive,  what  thank 
have  ye  ?  for"  sinners  also  lend  to  sinners,  to  receive  as  much  again. 

To  make  our  neighbour  purchase  the  assistance  which  we 
give  him,  is  to  profit  by  his  misery,  and  to  increase  it,  under 
pretence  of  alleviating  it.  In  vain  do  we  flatter  ourselves 
that  we  have  a  Christian  heart,  if  we  love  not  our  brother 
after  a  Christian  manner :  we  do  not  love  him  after  a  Chris 
tian  manner  when  we  do  not  love  him  for  God's  sake ;  and 
we  love  him  not  for  God's  sake,  when  we  seek  somewhat  else 
besides  God  in  doing  him  good. 

35.  But  love  ye  your  enemies,  and  do   good,  and  lend,  hoping  for 
nothing  again;    and  your  reward  shall  be  great,  and  ye  shall  be  the 
children  of  the  Highest:  for  he  is  kind  unto  the  unthankful  and  to  the  evil. 

Observe  here  the  tenderness,  sincerity,  extent,  disinter 
estedness,  pattern,  and  reward  of  Christian  charity.  A  reli 
gion  which  has  for  its  foundation  the  union  of  God  with  man 
in  the  same  person,  and  the  death  of  this  God-man  for  his 
enemies ;  which  consists,  on  earth,  in  the  reconciliation  of 
the  Creator  with  his  creatures,  by  a  mercy  pure  and  unmixed, 
and  a  grace  altogether  free;  and  which  is  to  subsist,  in 
heaven,  only  in  the  union  of  the  members  with  their  head, 
consummated  in  the  unity  of  God :  could  such  a  religion  as 
this  in  the  least  approve  of  the  hatred  of  enemies?  In 
necessity,  every  thing  ought  to  be  in  common  between  those 
who  possess  Christ  in  common  upon  earth,  and  who  are  to 
possess  God  as  their  joint  inheritance  in  heaven. 


CHAPTER    VI.  643 

36.  Be  ye  therefore  merciful,  as  your  Father  also  is  merciful. 
Man,  in  the  state  of   innocence,  made  in  the  image  and 

after  the  likeness  of  his  Creator,  ought  to  have  borne  the 
image  of  his  majesty  upon  earth,  by  his  dominion  over  him 
self  and  over  all  creatures.  Man,  fallen  from  innocence,  and 
become  altogether  animal  and  like  the  beasts  themselves  by 
his  sinful  birth,  bears  everywhere  the  image  of  his  own 
misery.  Man,  become  Christian,  who  is  the  work  of  the 
divine  mercy,  ought  continually  to  bear  the  image,  and,  as 
one  may  say,  to  wear  the  badge  of  this  perfection,  there 
being  scarce  any  other  in  God  which  he  has  now  to  imitate. 
Thou  art,  0  my  God,  all  mercy  toward  me ;  grant  that  I  may 
be  all  mercy  toward  my  brethren,  for  thy  sake. 

SECT.    V.    NOT     TO     JUDGE. — THE     BLIND     LEADERS     OF     THE 
BLIND. — THE   MOTE   AND   BEAM   IN   THE   EYE. 

37.  Judge  not,  and  ye  shall  not  be  judged: 

There  are  four  kinds  of  mercy  to  be  exercised.  The  first 
consists  in  not  judging  of  secret  intentions  when  they  do  not 
appear  by  the  actions ;  in  renouncing  that  inquisitive,  rash, 
and  malicious  desire  which  puts  us  upon  searching  into  the 
heart.  In  vain  do  we  flatter  ourselves  with  being  innocent, 
in  not  openly  declaring  the  disadvantageous  judgment  which 
we  form  inwardly  concerning  our  neighbour.  The  pleasure 
which  we  take  in  lessening  him  in  our  own  minds,  out  of  envy 
or  vanity,  does  not,  by  being  secret,  cease  to  be  criminal. 
How  great  is  the  goodness  of  God,  in  being  so  willing  to  put 
our  judgments  into  our  own  hands,  as  to  engage  himself  not 
to  enter  into  judgment  with  us,  provided  we  do  not  usurp  the 
right,  which  belongs  solely  to  him,  of  judging  the  heart ! 

— Condemn  not,  and  ye  shall  not  be  condemned: 

The  second  sort  of  mercy  inclines  us,  not  to  condemn  those 
rigidly  and  unmercifully  whose  faults  are  certain  and  visible ;  to 
lessen,  conceal,  and  excuse  them  as  much  as  we  can,  without 
prejudice  to  truth  and  justice ;  and  to  be  far  from  aggravating 
or  divulging  them,  or  desiring  the  punishment  of  them.  It 
is  no  other  than  the  blindness  of  a  madman,  to  expose  himself 
to  the  rigour  and  severity  of  the  divine  vengeance,  rather  than 
to  show  some  indulgence  and  tenderness  toward  his  own  brother. 


644  LUKE. 

— Forgive,  and  ye  shall  be  forgiven : 

The  third  kind  of  mercy  extends  to  the  forgiving  the  in 
juries  we  have  received.  To  imitate  herein  the  mercy  of 
God,  is  not  a  bare  counsel,  since  it  is  proposed  as  a  necessary 
means  in  order  to  receive  mercy.  That  which  man  has  to 
pardon  in  man  is  almost  a  mere  nothing  ;  that  which  he  owes 
to  God  is  an  infinite  debt :  and  yet  he  cannot  resolve  to  em 
brace  so  advantageous  an  exchange !  But  in  the  passion  of 
revenge  their  is  neither  faith  nor  reason. 

38.  Give,  and  it  shall  be  given  unto  you  ;  good  measure,  pressed  down, 
and  shaken  together,  and  running  over,  shall  men  give  into  your  bosom. 
For  with  the  same  measure  that  ye  mete  withal  it  shall  be  measured  to 
you  again. 

The  fourth  sort  of  mercy  requires  us  to  give  or  lend  to 
others  in  necessity.  Charity  ought  to  make  no  difficulty  of 
giving  that  which  truth  promises  to  restore.  It  is  not  sufficient 
for  Christian  charity,  either  not  to  exact  rigorously  what  is 
our  due,  or  not  to  insist  upon  satisfaction  for  injuries ;  but  we 
must  give  of  our  own  to  those  who  have  need  of  it.  Let  us 
give,  neither  out  of  a  mere  human  generosity,  nor  out  of  vanity 
or  interest ;  but  for  the  sake  of  God,  if  we  would  have  him 
place  it  to  account.  There  is  no  such  thing  as  true  gene 
rosity  but  only  in  God,  because  there  is  none  but  he  who  re 
ceives  no  advantage  from  his  gifts,  and  because  he  engages 
himself  even  to  pay  the  debts  of  his  creatures  with  an  exces 
sive  interest.  Since  he  promises  to  do  this,  it  is  piety  in  us 
to  hope  for  and  expect  it.  So  great  is  the  goodness  of  God, 
that  when  he  might  have  absolutely  commanded  us  to  give  to 
our  neighbour,  he  vouchsafes  to  invite  us  to  this  duty  by  the 
prospect  of  a  reward,  and  to  impute  that  to  us  as  desert  which 
he  has  a  right  to  exact  of  us  by  the  title  of  his  sovereignty  over 
our  persons  and  estates. 

39.  And  he  spake  a  parable  unto  them ;  Can  the  blind  lead  the  blind? 
shall  they  not  both  fall  into  the  ditch? 

A  man  has  no  love  for  his  own  soul  who  puts  it  under  the 
direction  of  a  blind  person.  One  cannot  possibly  have  a 
guide  too  clear-sighted  among  all  the  temptations  and  dangers 
of  this  life.  It  is  a  very  great  misfortune  to  fall  by  chance 
into  the  hands  of  a  blind  guide ;  but  to  seek  after  such  a  one, 


CHAPTER  VI.  645 

and  to  be  afraid  of  finding  one  who  is  too  clear-sighted,  is  such 
a  folly  as  could  never  be  imagined  were  it  not  so  very  com 
mon.  It  belongs  to  thee,  0  Lord,  to  send  these  guides,  to 
form  and  instruct  them,  and  to  be  thyself  the  Guide  of  these 
very  guides  of  thy  elect,  and  to  cause  them  to  be  earnestly 
prayed  for  and  chosen  as  they  ought. 

40.  The  disciple  is  not  above  his  master :  but  every  one  that  is  perfect 
shall  be  as  his  master. 

A  blind  guide,  an  ignorant  director,  a  pastor  who  knows 
not  the  ways  of  the  gospel, — what  can  they  do  but  ruin  all, 
both  in  souls  and  in  the  church?  It  is  the  ignorance  of 
pastors  which  is  the  occasion  of  the  ignorance  relating  to  the 
true  worship  of  God,  of  superstitious  practices,  abuses,  dis 
orders,  etc.  Ignorance  is  a  greater  scourge  to  the  church 
than  vice,  because  it  is  more  capable  of  destroying  its  founda 
tion,  which  is  faith,  and  because  it  has  a  greater  train  of  ill 
consequences. 

41.  And  why  beholdest  thou  the  mote  that  is  in  thy  brother's  eye,  but 
perceivest  not  the  beam  that  is  in  thine  own  eye  ? 

Ignorance  is,  as  it  were,  a  beam  in  the  eyes  of  those  who 
should  enlighten  others.  They  are  generally  not  at  all  sensi 
ble,  either  of  this  ignorance,  or  of  the  evils  which  it  causes  in 
the  church.  One  very  dangerous  effect  of  ignorance  is,  that 
it  raises  great  disputes  in  the  church,  when,  either  through 
ignorance  or  passion,  (which  is  another  beam  which  blinds 
even  more  than  ignorance,)  men  blame  in  a  doctrine  (which  is 
the  eye  of  a  minister  of  Christ)  that  which  is  not  blamable ; 
and  when  they  take  error  for  truth,  and  truth  for  error.  He 
who  thoroughly  examines  himself,  is  not  very  ready  to  find 
fault  with  others. 

42.  Either  how  canst  thou  say  to  thy  brother,  Brother,  let  me  pull  out 
the  mote  that  is  in  thine  eye,  when  thou  thyself  beholdest  not  the  beam 
that  is  in  thine  own  eye  ?     Thou  hypocrite,  cast  out  first  the  beam  out 
of  thine  own  eye,  and  then  shalt  thou  see  clearly  to  pull  out  the  mote 
that  is  in  thy  brother's  eye. 

It  is  a  strange  folly,  that  men  will  not  endeavour  to  instruct 
and  heal  themselves  before  they  undertake  to  instruct  and 
heal  others.  It  is  no  other  than  a  continual  state  of  hypo 
crisy,  for  a  man  to  take  upon  him  a  ministry  which  consists  in 
directing  and  instructing  souls,  and  to  make  a  show  of  exer- 


646  LUKE. 

rising  these  functions,  when  he  is  altogether  unable  to  perform 
them  by  reason  of  his  ignorance,  his  want  of  application,  and 
perhaps  his  incapacity  to  learn  the  several  duties  of  his  station. 
More  miserable  still  is  he,  who,  to  these  imperfections,  adds 
likewise  open  and  apparent  vices  which  scandalize  the  church 
instead  of  edifying  it.  There  is  no  other  remedy  for  such 
ministers  but  to  retire,  in  order  to  cast  this  beam  out  of  their 
eye,  by  repentance  and  the  study  of  the  Scriptures,  and  to 
leave  to  others  the  care  of  pulling  the  mote  out  of  the  eyes 
of  their  brethren. 

SECT.  VI. — THE   FRUIT  LIKE  THE  TREE. — THE   GOOD  AND   EVIL 
TREASURE. — LORD,  LORD. — THE  HOUSE  BUILT  ON  THE  SAND. 

43.  For  a  good  tree  bringeth  not  forth  corrupt  fruit ;  neither  doth  a 
corrupt  tree  bring  forth  good  fruit. 

We  have  a  right  to  judge  of  the  tree  when  its  fruit  appears, 
and  of  a  spiritual  director  when  his  life  and  actions  speak. 
Actions  apparently  disorderly,  seducing  words,  and  maxims 
contrary  to  the  common  faith  of  the  whole  church,  are  plain 
marks  that  the  beam  is  in  the  eye,  and  that  it  is  not  safe  to 
follow  such  a  guide.  Too  great  a  reservedness,  fear  of  judg 
ing  rashly,  and  a  blind  submission  to  the  judgment  and  con 
duct  of  a  director,  are  no  better  than  temptations  of  the  devil, 
and  an  illusion,  when  God  permits  the  veil  of  hypocrisy  to  be 
taken  off,  and  covetousness  to  spread  and  manifest  itself 
abroad.  On  the  other  side,  it  is  great  injustice,  and  an  in 
tolerable  rashness,  to  judge  ill  of  those  in  whom  nothing  but 
goodness  appears,  and  to  decry  such  pastors  and  directors 
whose  fruits  testify  that  they  are  good  trees,  planted  by  God 
in  his  church  for  the  nourishment  and  shelter  of  his  elect. 

44.  For  every  tree  is  known  by  his  own  fruit.     For  of  i^orns  men  do 
not  gather  figs,  nor  of  a  bramblebush  gather  they  grapes. 

We  may  judge  of  the  heart  by  the  works.  The  fruits  of  a 
carnal  heart  are  uncleanness,  hatred,  variance,  emulations, 
wrath,  strife,  envyings,  revelling,  etc.,  Gal.  v.  19-21.  The 
fruits  of  a  spiritual  heart  are  love,  peace,  long-suffering,  good 
ness,  faith,  meekness,  temperance,  etc.,  ver.  22,  23.  Good 
fruits  do  not  consist  in  fine  discourses,  nor  in  some  remark- 


CHAPTER   VI.  647 

able  actions,  but  in  the  whole  tenor  of  the  life  and  conversa 
tion,  when  it  diffuses  the  sweet  odour  of  Christ's  life,  and  makes 
known  the  power  of  his  Spirit.  In  times  of  seducement,  we 
ought  earnestly  to  beg  of  God  a  discerning  spirit,  attention,  pru 
dence,  fidelity,  knowledge,  and  the  like ;  and,  above  all,  purity 
of  heart,  which  is  necessary  in  order  to  know  God  and  the  men 
of  God,  and  to  distinguish  that  which  proceeds  from  his  Spirit. 

45.  A  good  man  out  of  the  good  treasure  of  his  heart  bringeth  forth 
that  which  is  good  ;  and  an  evil  man  out  of  the  evil  treasure  of  his  heart 
bringeth  forth  that  which  is  evil;  for  out  of  the  abundance  of  the  heart 
his  mouth  speaketh. 

Charity  is  the  source  of  all  good,  concupiscence  the  origin 
of  all  evil.  A  good  heart  always  makes  itself  known  by  the 
good  which  proceeds  from  it,  what  holy  artifice  soever  hu 
mility  may  use  in  order  to  hide  it ;  all  the  actions  of  the  life 
still  savouring  of  the  principle  which  produces  them,  and  of 
the  end  to  which  they  are  directed.  The  corrupt  heart,  for 
the  same  reason,  cannot  always  lie  concealed,  what  precaution 
soever  hypocrisy  takes  to  that  purpose,  because  one  passion 
betrays  another.  Nothing  can  suppress  the  voice  of  works, 
which  are  the  tongue  of  the  heart. 

46.  fl  And  why  call  ye  me,  Lord,  Lord,  and  do  not  the  things  which  I  say? 
God  judges  of  the  heart,  not  by  words,  but  by  works.     He 

only  mocks  God,  who  calls  him  Lord  and  does  not  obey  his 
commandments.  A  good  servant  never  disputes,  speaks  little, 
and  always  follows  his  work.  Such  a  servant  a  good  Chris 
tian  is;  such  is  a  faithful  minister:  always  intent  either  on 
the  work  of  his  own  salvation,  or  on  that  of  his  neighbour ; 
speaking  more  to  God  than  to  men,  and  to  these  as  in  the 
presence  of  God;  and  following  the  light  of  his  law,  without 
pretending  to  make  himself  the  judge  of  it  by  human  reason 
ings.  The  tongue  is,  as  it  were,  a  pump,  which  empties  the 
heart,  but  neither  cleanses  nor  fills  it.  The  love  of  God  is  a 
hidden  spring,  which  supplies  the  heart  continually,  never 
leaves  it  dry,  and  always  fills  it  afresh,  by  means  of  good 
works  and  fidelity  in  doing  the  will  of  God. 

47.  Whosoever  cometh  to  me,  and  heareth  my  sayings,  and  doeth 
them,  I  will  shew  you  to  whom  he  is  like : 

Important  words,  which  give  us  a  lively  picture  of  a  true 


648  LUKE. 

Christian.  Since  it  is  Christ  himself  who  promises  to  draw 
it,  he  well  deserves  our  whole  attention.  We  desire  extremely 
to  know  what  an  elect  or  a  reprobate  is ;  let  us  learn  it  from 
the  mouth  of  him  who  makes  the  elect  what  they  are,  but 
produces  not  the  least  part  of  that  in  reprobates  which  renders 
them  such.  He  who  comes  to  Christ  by  faith,  who  reads, 
hears,  and  meditates  on  his  word  with  faith,  and  by  perse 
vering  in  the  practice  of  his  gospel  lives  thus  by  faith, — this 
person  is  an  elect  of  God.  He  who  persists  in  doing  the  con 
trary,  is  a  reprobate. 

48.  He  is  like  a  man  which  built  a  house,  and  digged  deep,  and  laid 
the  foundation  on  a  rock :  and  when  the  flood  arose,  the  stream  beat 
vehemently  upon  that  house,  and  could  not  shake  it ;  for  it  was  founded 
upon  a  rock. 

There  is  no  solid  piety  but  in  the  practice  of  the  gospel. 
Works  are  the  seal  of  faith.  Let  men  make  as  many  com 
ments  as  they  please  upon  the  gospel ;  let  them  exhaust  their 
invention  in  framing  nice  distinctions,  to  excuse  themselves 
with  some  sort  of  probability  from  the  practice  of  it :  all  this 
is  but  sand,  which  the  flood  of  God's  wrath  will  wash  away, 
so  long  as  the  firm  rock  of  the  gospel  is  not  the  foundation 
and  rule  of  their  life. 

49.  But  he  that  heareth,  and  doeth  not,  is  like  a  man  that  without  a 
foundation  built  a  house  upon  the  earth ;  against  which  the  stream  did 
beat  vehemently,  and  immediately  it  fell;  and  the  ruin  of  that  house 
was  great. 

All  consists  in  doing  good.  In  vain  does  a  man  flatter 
himself  with  being  of  the  number,  if  he  does  not  lead  the  life 
of  the  predestinate ;  and  this  life  consists  not  in  an  external 
forwardness  to  hear  the  word,  but  in  an  inward  fidelity  in  the 
practice  of  it.  It  is  neither  by  the  speculations  of  astrolo 
gers,  nor  by  the  Calvinian  assurance  of  predestination,  that 
we  can  discover  what  will  be  our  portion  forever;  but  it  is 
by  the  examination  of  our  heart,  and  the  consideration  of  our 
life,  that  we  may  in  some  measure  prognosticate  our  eternal 
state.  Without  the  support  of  good  works,  all  is  ruinous, 
both  at  the  hour  of  temptation  and  in  the  day  of  wrath. 

END   OF  VOL.   I. 


V  D  \  Y  T 


14  DAY  USE 

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